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# Laodicea - Number Four

ਲਾਓਦੀਕਿਆ — ਨੰਬਰ ਚਾਰ

Overlapping Histories

Nhoroondo Dzinoenderana Dzichipindirana

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.

Chimiro chandakaratidza ndechokuti Stefano Haskell pamwe haana kuona, kunyange zvazvo akachitsigira nekuziva kwake kwechokwadi kunoburitsa pachena chokwadi ichi, ndechokuti munhoroondo yekuguma kwaIsraeri yekare, panguva imwe chete unowanawo kutanga kwaIsraeri yemazuva ano kuchidarika pamusoro penguva imwe cheteyo yenhoroondo. Apo Kristu akanga achisimbisa sungano nevazhinji kwevhiki imwe (mazuva zviuru zviviri namazana mashanu namakumi maviri), Israeri yekare yakanga ichirarama chiitiko cheRaodhikia, yava pedyo nekusvipirwa kunze kwomuromo waShe. Panguva imwe cheteyo Israeri yemazuva ano yakanga ichirarama chiitiko cheEfeso. Raodhikia yaIsraeri yekare yakanga ichiparadzirwa, uye Efeso yaIsraeri yemazuva ano yakanga ichiunganidzwa munhoroondo imwe cheteyo.

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.

Uye “ehe” kana muchizvibvunza, ndinoziva kuti vhiki iyo Kristu akasimbisa sungano mukuzadzisa Danieri chitsauko chepfumbamwe, yakatanga parubhabhatidzo rwake ikaguma nokutakurwa kwaSitefani namabwe, yakanga isiri mazuva zviuru zviviri namazana mashanu namakumi maviri chaiwoiwo; asi muchiporofita zvechokwadi chaizvo yakanga iri saizvozvo, nokuti muchiporofita gore rimwe rakaenzana namazuva mazana matatu namakumi matanhatu. Mazuva mazana matatu namakumi matanhatu akapetwa kanomwe ndiwo mazuva zviuru zviviri namazana mashanu namakumi maviri, uye “pakati chaipo” pevhiki iyoyo yechiporofita pane muchinjikwa. Muchiporofita Kristu akaisa muchinjikwa pakati chaipo penguva yechiporofita yemazuva zviuru zviviri namazana mashanu namakumi maviri, nokudaro achiratidza kuti “nguva nomwe” dzaRevhitiko makumi maviri nenhanhatu dzakasimbiswa uye dzinotsigirwa nomuchinjikwa waKristu. Hazvisi zvetsaona kuti apo Hanzvadzi White anodzidzisa, sezvaanoita, kuti ose ari maviri ematafura matsvene aHabhakuki; chati ya1843 neya1850, ane chiporofita chemakore zviuru zviviri namazana mashanu namakumi maviri chiri pakati chaipo pechati, uye machati ose ari maviri ane muchinjikwa uri pakati chaipo pemufananidzo iwoyo.

> “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.

> “Baibheri rine misimboti yose inodikanwa navanhu kuti vanzwisise kuti vagadzirirwe upenyu huno kana upenyu huchauya. Uye misimboti iyi inogona kunzwisiswa navose. Hapana munhu ane mweya wokukoshesa dzidziso yaro angaverenga kunyange ndima imwe chete kubva muBaibheri asingawani mairi imwe pfungwa inobatsira. Asi dzidziso inokosha zvikuru yeBaibheri haiwanikwi nokudzidza kwenguva nenguva kana kusina kubatana. Hurongwa hwayo hukuru hwechokwadi hahuna kuiswa nenzira yokuti huonekwe nomuverengi anokurumidza kana asina hanya. Zvizhinji zvehupfumi hwarwo zviri kure pasi pechiso, uye zvinogona kuwanikwa chete nokutsvakurudza nesimba pamwe nokushingaira kusingaperi. Chokwadi zvinoumba ukuru hwose zvinofanira kutsvakwa nokunganidzwa, ‘pano zvishoma, apo zvishoma.’ Isaya 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.

> “ហើយនៅពេលដែលបានស្វែងរកយ៉ាងដូច្នេះ ហើយប្រមូលផ្តុំរួមគ្នា នោះនឹងឃើញថា វាសមស្របគ្នាយ៉ាងល្អឥតខ្ចោះ។ ដំណឹងល្អនីមួយៗជាការបំពេញបន្ថែមដល់ដំណឹងល្អផ្សេងៗទៀត ព្យាករណ៍នីមួយៗជាការពន្យល់ដល់ព្យាករណ៍មួយផ្សេងទៀត សេចក្ដីពិតនីមួយៗជាការរីកចម្រើននៃសេចក្ដីពិតមួយផ្សេងទៀត។ គំរូនិមិត្តរូបនៃរបបសាសនាយូដាត្រូវបានធ្វើឲ្យច្បាស់ដោយដំណឹងល្អ។ គ្រប់គោលការណ៍នៅក្នុងព្រះបន្ទូលរបស់ព្រះមានកន្លែងរបស់វា គ្រប់ព្រឹត្តិការណ៍មានន័យទាក់ទងរបស់វា។ ហើយរចនាសម្ព័ន្ធទាំងមូល ដោយទាំងគម្រោងនិងការអនុវត្ត បង្ហាញជាសក្ខីភាពអំពីព្រះអង្គដែលជាអ្នកនិពន្ធរបស់វា។ រចនាសម្ព័ន្ធដូចនេះ គ្មានចិត្តណាមួយក្រៅពីព្រះចិត្តនៃព្រះអនន្តទេ ដែលអាចនឹកឃើញឬបង្កើតវាបាន។” 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.

Pamusoro pechisungo chokuti rimwe nerimwe remachechi manomwe rinodzokororwa munhoroondo yeMillerite uyewo munhoroondo yedu, pane chimwewo chisungo chakakosha chakabvumwa neAdventism yekutanga. Chisungo ichocho chinoratidza kuti mitsara yechiporofita “yemukati neyokunze” yenhoroondo imwe chete inoshandiswa noMweya Mutsvene kupfuudza chokwadi. Miller akazviziva izvi uye akazvidzidzisa zvakananga. Akadzidzisa nemazvo kuti zvisimbiso zvinomwe zveZvakazarurwa zvinomirira nhoroondo inofambirana neiya yemachechi, asi mumufananidzo iwoyo unofambirana zvisimbiso zvinomirira chokwadi chokunze uye machechi chokwadi chemukati chenhoroondo imwe cheteyo. Uriah Smithwo anobata chisungo ichi uye anoshandisa mashoko okuti “zvemukati” ne“zvekunze,” ayo, mumaonero angu, anoita seanonyatsokodzera kurondedzera mitsara miviri inofambirana.

> “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.

> “Zvisimbiso zvinotangwa kuunzwa pakucherechedzwa kwedu muzvitsauko zvechina, zvechishanu, nezvechitanhatu zvaZvakazarurwa. Zviitiko zvinoratidzwa pasi pezvisimbiso izvi zvinovonekwa muna Zvakazarurwa 6, uye mundima yokutanga yaZvakazarurwa 8. Zviri pachena kuti zvinobata zviitiko zvine hukama nekereke kubva pakuvhurwa kwenguva ino yokutongwa kwezvinhu kusvikira pakuuya kwaKristu.

> “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.

> “Lakini wakati makanisa saba yanawasilisha historia ya ndani ya kanisa, mihuri saba huleta katika mtazamo matukio makuu ya historia yake ya nje.” 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.

Zvino tichatanga kufunga nezvemachechi manomwe. Zvakakosha kuziva kuti machechi maviri okutanga, uyezve chechi yechitatu neyechina, ane ukama hwe“chikonzero nemugumisiro” hunoda kuti afungwe pamwe chete. Smirna ndiyo chechi inomiririra avo vanotambudzwa neRoma, uye Efeso ndiyo chechi yakatakura evhangeri ikaendesa kunyika yose.

> “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.

> “Vadzidzi vakatanga kudanwa kuti vaKristu vari muAntiokiya. Zita iri vakaripewa nokuti Kristu ndiye akanga ari musoro mukuru wekuparidza kwavo, wekudzidzisa kwavo, nowehurukuro dzavo. Nguva dzose vairondedzera zvakanga zvaitika pamazuva oushumiri Hwake pasi pano, apo vadzidzi Vake vakakomborerwa nokuvapo Kwake pachake. Vasinganeti vaigara pamusoro pedzidziso Dzake nezvishamiso Zvake zvokuporesa. Nemiromo inodedera nameso azere misodzi vaitaura pamusoro pokutambudzika Kwake mumunda, pamusoro pokutengeswa Kwake, kutongwa Kwake, nokuurayiwa Kwake, pamusoro pokutsungirira nokuzvininipisa kwaakaita pakumirira kunyadziswa nokutambudzwa kwaakaitirwa navavengi Vake, uye pamusoro pengoni dzoumwari dzaakanyengeterera nadzo avo vaimutambudza. Kumuka Kwake kuvakafa nokukwira Kwake kudenga, pamwe chete nebasa Rake kudenga soMurevereri womunhu akawa, zvaiva nyaya dzavaifara kugara vachitaura pamusoro padzo. Zvirokwazvo vahedheni vaigona kuvadana kuti vaKristu, nokuti vaiparidza Kristu uye vainyengetera kuna Mwari kubudikidza Naye.”

> “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.

> “Munhu Xikwembu xi va nyikeke vito ra Mukriste. Leri i vito ra vuhosi, leri nyikiwaka hinkwavo lava tihlanganisaka na Kriste. Hi rona vito leri Yakobo a tsaleke ha rona endzhaku a ku, ‘Xana vavanuna lava fuweke a va mi xanisi, va tlhela va mi kokela emahlweni ka switshamo swa vuavanyisi xana? Xana a hi vona lava sandzaka vito rero ro kwetsima leri mi thyiweke ha rona xana?’ Yakobo 2:6, 7. Petro na yena a vule a ku, ‘Loko munhu a xaniseka tanihi Mukriste, a nga tshuki a khomiwa hi tingana; kambe a a dzunise Xikwembu hikwalaho ka mhaka leyi.’ ‘Loko mi soriwa hikwalaho ka vito ra Kriste, mi katekile; hikuva Moya wa ku vangama ni wa Xikwembu wu tshama ehenhla ka n’wina.’ 1 Petro 4:16, 14.” Mintirho ya Vaapostola, 157.

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

Chechi cheEfeso chaimiririra kereke yokutanga yakararama “noumwari muna Kristu Jesu,” icho chiri “chikonzero” chinogara chichibereka “mugumisiro.”

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

> Zvirokwazvo, navose vanoda kurarama noumwari muna Kristu Jesu vachatambudzwa. 2 Timotio 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.

Ubwimana bw’itorero ry’i Efeso bwazanye itotezwa rigereranywa n’itorero ry’i Simuruna. Aya matorero yombi agaragaza isano y’icyateye n’ingaruka, kandi ingaruka isaba kubanzirizwa n’icyayiteye. Itotezwa ryo mu bibazo by’itegeko ryo ku Cyumweru ritangizwa no kwigaragaza kw’icyo Mushiki wa White yita “ubwimana bwa kera.” Ubwimana bwagaragajwe mu mateka ya kera, cyangwa mu mateka y’ibanze.

> “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.

> “Pamwe chete nokuderera kwakapararira kwokutenda nokunamata, muchine vateveri vechokwadi vaKristu mumachechi aya. Kusati kwasvika kushanyirwa kwekupedzisira kwemitongo yaMwari pamusoro penyika, pakati pavanhu vaJehovha pachava nokumutsidzirwa kwehumwari hwokutanga kwakadaro kusina kumboonekwa kubva panguva dzavaapostora. Mweya nesimba raMwari zvichadururwa pamusoro pavana Vake. Panguva iyoyo vazhinji vachazviparadzanisa nemachechi ayo umo rudo rwenyika ino rwakatsiva rudo rwaMwari neshoko Rake. Vazhinji, vari vafundisi navanhuwo zvavo, vachagamuchira nomufaro zvokwadi huru idzodzo dzakaitiswa kuti dziparidzwe naMwari panguva ino kuti agadzirire vanhu kuuya kwechipiri kwaShe. Muvengi wemweya unoda kutadzisa basa iri; uye nguva yokuti kufamba kwakadaro kusvike isati yasvika, achaedza kukudzivirira nokupinza chekunyepedzera. Mumachechi ayo aanogona kuisa pasi pesimba rake rinonyengera, achaita kuti zvionekwe sokuti chikomborero chakakosha chaMwari chadururwa; pacharatidzwa zvinofungidzirwa kuti kufarira kukuru kwechitendero. Vazhinji vachafara kwazvo vachiti Mwari ari kuvashandira zvinoshamisa, asi basa racho richava remumwe mweya. Akapfeka chimiro chechitendero, Satani achaedza kuwedzera simba rake pamusoro penyika yechiKristu.” 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.”

Kulira kwa Usiku wa Pakati kwa “masiku otsiriza” ndiko kutsitsimuka kwa “umakhalidwe oyambirira waumulungu” komwe kwatchulidwa m’ndimeyi. Ndi kutsitsimuka komwe kumachitika m’gulu loyenda, osati m’tchalitchi. Mbiri imene Mlongo White amagwiritsa ntchito pofotokoza kutsitsimukako ndi mbiri ya “nthawi za atumwi,” imene ikuimiridwa ndi mpingo wa Efeso. Kutsitsimuka kumeneku kudzabweretsa “chizunzo.”

> “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.

> “Vazhinji vachaiswa mutirongo, vazhinji vachapunyuka kubva mumaguta nemumataundi vachitiza kuti vararame, uye vazhinji vachava vafiri-kutenda nokuda kwaKristu pakumirira kwavo vachidzivirira chokwadi.” Selected Messages, bhuku 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.

“upenyu hwaKristu panyika” mundima inotevera hunomiririra kutanga kwechechi yeEfeso, asiwo hunofananidzira nhoroondo yeAdventizimu yeRaodhikia pakuguma kwenyika.

> “‘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.

> “‘Kutongwa kwadzoserwa shure, uye kururamisira kwakamira kure; nokuti chokwadi chawira mumugwagwa, uye kuenzana hakugoni kupinda. Hongu, chokwadi chapera; uye uyo anobva pane zvakaipa anozviita mhuka inobatwa.’ Isaya 59:14, 15. Izvi zvakazadziswa muupenyu hwaKristu panyika. Akanga akatendeka kumirairo yaMwari, achiisa parutivi tsika nezvaitodiwa nevanhu izvo zvakanga zvasimudzirwa kuti zvitore nzvimbo yazvo. Nemhaka yeizvi akavengwa uye akatambudzwa. Nhoroondo iyi inodzokororwa.” 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.

Uzoefu unaowakilishwa na Efeso hutokea kwa wakati mmoja na uzoefu wa Laodikia. Wayahudi wabishi walikuwa Laodikia wa Israeli ya kale, na Kristo pamoja na wanafunzi Wake walikuwa Waefeso wa Israeli ya kisasa. Yohana Mbatizaji alilianzisha kanisa la Efeso, naye analiwakilisha kanisa katika “siku za mwisho” ambalo linapingwa na Walaodikia, wanaojiita Wayahudi, lakini sivyo walivyo.

> “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.

> “Basa raJohani Mubhabhatidzi, uye basa ravaavo vanobuda mumazuva okupedzisira vari mumweya nesimba raEria kuti vamutse vanhu kubva mukusakendenga kwavo, zvakafanana munzira zhinji. Basa rake mufananidzo webasa rinofanira kuitwa munguva ino. Kristu achauyazve kechipiri kuzotonga nyika mukururama. Nhume dzaMwari dzinotakura shoko rokupedzisira renyevero rinofanira kupiwa kunyika, dzinofanira kugadzirira nzira yokuuya kwaKristu kwechipiri, sezvakagadzirirwa naJohani nzira yokuuya kwake kokutanga. Mubasa iri rokugadzirira, ‘mupata mumwe nomumwe uchasimudzwa, negomo rimwe nerimwe nechikomo zvichaderedzwa; zvakakombama zvicharuramiswa, nenzvimbo dzakaomarara dzichiitwa bani’ nokuti nhoroondo ichadzokororwa, uye zvakare ‘kubwinya kwaShe kucharatidzwa, uye vanhu vose vachakuona pamwe chete; nokuti muromo waShe wataura izvozvo.’ 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.

Efeso ndi “chifukwa,” ndipo Simuna ndi “zotsatira zake.” Pergamo ndi Tiyatira nawonso akuimira ubale wa chifukwa ndi zotsatira zake. Pergamo ndi mpingo wa kuvomerezana umene unaipitsa Chikhristu mwa kuchisakaniza ndi zachikunja. Mpingo wa Chikhristu unagwa pamene unavomereza mfundo yakuti n’kutheka kuti kupembedza mafano kwa zachikunja kukhalire limodzi mkati mwa malire ake. Mfumu Konstantino ndiye chizindikiro cha mbiri imeneyo ya kuvomerezana, ndipo udindo wake wa ulosi unali kubweretsa kupatuka ku Chikhristu choona pasadakhale kuti upapa uvumbulutsidwe.

> 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.

> Pasave nemunhu nokupi zvako, nokuti zuva iro haringauyi, kusvikira kutanga kwauya kutsauka, uye munhu uya wechivi aratidzwe, mwanakomana wokurashwa; iye anopikisa, nokuzvikudza achizvikwidziridza pamusoro pezvose zvinonzi Mwari, kana zvinonamatwa; zvokuti iye saMwari anogara mutemberi yaMwari, achizviratidza kuti ndiye Mwari. Hamurangariri here kuti, pandakanga ndichiri nemi, ndakakuudzai zvinhu izvi? Uye zvino munoziva chinodzivisa, kuti aratidzwe nenguva yake. Nokuti chakavanzika chokusateerera mutemo chatotanga kutoshanda; asi iye zvino anodzivisa acharamba achidzivisa, kusvikira abviswa munzira. Uye ipapo uya Akaipa acharatidzwa, uyo Ishe achaparadza nomweya womuromo wake, uye achamuparadza nokubwinya kwokuuya kwake. 2 VaTesaronika 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.

Chechi chePergamo chaiva “chikonzero,” uye Tiatira yaiva “mhedzisiro.” Muporofita Danieri anowanzopa nhoroondo yokuti upagani hwakatsiviwa sei noupapapa, uye kutsauka pakutenda kwakautangira kusimbiswa kwoupapapa, uko kwakatemwa naPauro, kunotaurwa muna Danieri chitsauko chegumi nerimwe.

> 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.

> Nokuti ngala dzaKitimu dzichauya kuzorwa naye; naizvozvo achashungurudzika, agodzoka, uye agotsamwira sungano tsvene; saizvozvo achaita; achatodzoka, uye achanzwisisana navaya vanosiya sungano tsvene. Uye mauto achamira kurutivi rwake, uye achasvibisa nzvimbo tsvene yenhare, uye achabvisa chipiriso chezuva nezuva, uye vachaisa chinonyangadza chinoparadza. Danieri 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.

Chiuto chekubvumirana chakatsauka chisati chatanga kuratidzwa kwesimba reupapa munhoroondo chinomiririrwa naDanieri se“avo” vakasiya “sungano tsvene.” Mushure mokunge vasiya sungano, ipapo upapa, hunomiririrwa naDanieri se“chinonyangadza chinoparadza,” hwakagadzwa pachigaro choushe chenyika. Sista White anotsanangura mavhesi matanhatu okupedzisira aDanieri 11 paanoti, “chiporofita chiri muchitsauko chegumi nerimwe chaDanieri chava kuda kusvika pakuzadziswa kwacho kwakazara.” Mavhesi matanhatu okupedzisira ndiwo kuzadziswa kokupedzisira kwaDanieri 11, uye anodzidzisa kuti nhoroondo inomiririrwa nemavhesi okupedzisira iwayo yakafananidzirwa naDanieri 11:30–36, iyo inoratidza “chikonzero nemigumisiro” zvenhoroondo zvinomiririrwa nePergamo neTiatira.

> “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.

> “Hatina nguva yokutambisa. Nguva dzokutambudzika dziri pamberi pedu. Nyika yose iri kubvundutswa nemweya wehondo. Munguva pfupi, zviitiko zvokutambudzika zvakataurwa muzviporofita zvichaitika. Chiporofita chiri muchitsauko chegumi nerimwe chaDanieri chava pedyo zvikuru nokuzadzikiswa kwacho kwakakwana. Zvizhinji zvenhoroondo yakaitika mukuzadzikiswa kwechiporofita ichi zvichadzokororwa.”

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

> “Mundima makumi matatu panotaurwa pamusoro pesimba iro ‘ndima 30 kusvikira 36 dzatorwa.’”

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

> “ዝእንተ ቃላት እዚ ዝተገለጹ ዝመሳሰሉ ትዕይንታት ክፍጸሙ እዮም።” መልቀቕቲ ጽሑፋት፡ ቍጽሪ 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.

Hukama hwechikonzero nemhedzisiro hwePergamo neTiatira, pamwe chete nehukama hwechikonzero nemhedzisiro hweEfeso neSmirna, huri kudzokororwa mu“mazuva okupedzisira.” MaPurotesitendi eUnited States achabvumirana nokunamata zvidhori, sezvinomiririrwa nePergamo (chiratidzo chikuru chokunamata zvidhori kunamata zuva), uye pavachatsauka, nzira ichagadzirirwa munhu wechivi, kuti azarurirwe zvakare nenzira youporofita. Apo kutsauka uku nokuisa upapa pachigaro choushe zvichidzokororwa, Mwari panguva imwe cheteyo achange achisimudza kereke inomiririrwa naEfeso kuti itakure shoko raDanieri naZvakazarurwa kurisi rose, uye kutambudzwa kunomiririrwa neSmirna kuchadzokororwawo.

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

Ndzi ta vulavula hi tikereke tinharhu to hetelela endzhaku ka loko hi kambisisa ntiyiso wa leswaku swisiva swa mune swo sungula swa Nhlavutelo i nxaxamelo wa le handle wa ntiyiso lowu fambisanaka hi ku ringana ni nxaxamelo wa le ndzeni wa ntiyiso lowu yimeleriwaka hi tikereke ta mune to sungula. Tanihi leswi se swi kombisiweke, Uriah Smith u swi veka hi ndlela leyi:

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

> “Loko makereke a supileng a hlahisa histori ea kahare ea kereke, litiiso tse supileng tsona li hlahisa liketsahalo tse kholo tsa histori ea eona ea ka ntle.” 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.

Ratakaratidza kuti machechi mana okutanga anomiririra ukama huviri hwe“chikonzero nemugumisiro” hunodzokororwa mu“mazuva okupedzisira.” Tichibva pakunzwisisa kwavapayona veAdventism, asi zvinotokosha kupfuura izvozvo, patine simba reShoko raMwari, nhoroondo ina idzodzo dzomukati dzechechi dzinofanira kuva nenhoroondo yokunze inowirirana nadzo, inomiririrwa nezvisimbiso zvina zvokutanga. Chisimbiso chokutanga nechokupiri zvinodzokorora hunhu ihwohwo hwaEfeso neSmirna, asi zvinoshandisa bhiza jena kumiririra basa rokuendesa chiKristu kunyika yose. Rinofananidzira basa rokunze rechechi, uye chisimbiso chechipiri chinomiririra kugeza kweropa kweSmirna nebhiza dzvuku.

> 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.

> Zvino ndakaona Gwayana parakavhura chimwe chezvisimbiso, ndikanzwa rimwe rezvisikwa zvina richiti, sokunge inzwi rokutinhira, “Uya uone.” Ndikatarisa, ndikaona bhiza jena; uye uyo wakanga agere pamusoro paro wakanga ane uta; akapiwa korona; akabuda achikunda, uye kuti akunde. Zvino parakavhura chisimbiso chechipiri, ndakanzwa chisikwa chechipiri chichiti, “Uya uone.” Uye pakabuda rimwe bhiza rakatsvuka; uye uyo wakanga agere pamusoro paro akapiwa simba rokubvisa rugare panyika, kuti vanhu vaurayane; uye akapiwa munondo mukuru. Zvakazarurwa 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.”

Bhuku raZekariya rine ndima shoma dzinonyatsoratidza mabhiza mana anomirirwa muzvisimbiso zvina zvokutanga zveBhuku raZvakazarurwa. Mune imwe yendima idzodzo muchitsauko chegumi, Zekariya anoratidza kuti kana mvura yokupedzisira yadururwa, “boka raJudha,” iro riri “imba” yaMwari, richashandurwa rive “bhiza rake rakanaka pakurwa.”

> 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.

> Kumbirai kuna Jehovha mvura panguva yemvura yekupedzisira; saizvozvo Jehovha uchaita makore anopenya, uye uchavapa mvura zhinji, kune mumwe nomumwe uswa mumunda. Nokuti zvifananidzo zvataura zvisina maturo, uye vafemberi vaona nhema, vakataura zviroto zvenhema; vanonyaradza pasina: naizvozvo vakaenda sezvinoita boka ramakwai, vakatambudzika, nokuti pakanga pasina mufudzi. Kutsamwa kwangu kwakatsamukira vafudzi, uye ndakaranga mbudzi: nokuti Jehovha wehondo akashanyira boka rake, imba yaJudha, uye akavaitisa sebhiza rake rakanaka pakurwa. Zekaria 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 anoramba achiratidza kuti kudururwa kwaMweya Mutsvene paPendekosti kunofananidzira mvura yekupedzisira iri kunaya zvino. Basa rakaitirwa nyika paPendekosti rinomiririrwa nekereke yeEfeso, uye Efeso ndiyo inokonzeresa kutambudzwa kunomiririrwa neSmirna, uko Johane anomiririra se“bhiza dzvuku” rechisimbiso chechipiri. Zvisimbiso zviviri zvokutanga zvinofambirana nemakereke maviri okutanga uye zvinoratidza “mazuva okupedzisira,” apo mvura yekupedzisira iri kudururwa.

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

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

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

> “Roho iyo hiyo inaonekana leo ambayo imewakilishwa katika Ufunuo 6:6–8. Historia inapaswa kurudiwa. Kile ambacho kimekuwapo kitakuwapo tena.” Manuscript Releases, juzuu la 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.

Mu nhoroondo yaSista White pachake, (yakanyorwa muna 1898), mweya wokuwirirana unobvisa misiyano, unogadzirira nzira yokuti hupapa hugadzikwezve pachigaro chahwo, wakanga watova mupenyu uye wakasimba; nokuti kutsauka kwechiProtestanti kwakatanga nokurambwa kweshoko romutumwa wokutanga muchirimo cha1844, kwakanga kwatotanga kare (muna 1863) kupindira panyanga yeAdventizimu yechiProtestanti.

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.”

Ukuvumelana kwePergamo kumelwe njenge “ipheya” yezikali ophawini lwesithathu. Izikali ezimbili zokukala zimelela ukukala okungathembekile. Uphawu lwesithathu luholela ophawini lwesine, olumelwe “yihhashi eliphaphathekile” “lokufa,” ngalokho lumelele ukubulawa kwezigidi ngabapapa phakathi neNkathi Yobumnyama. “Isihogo” yilokho okulandela ihhashi eliphaphathekile lobupapa. Umlando wezimpawu zesithathu nezesine uhambisana nomlando wamabandla asePergamo naseThiyathira. Ukuvumelana kukaConstantine kwakuwumsebenzi oqhubekela phambili; ngalokho, umoya wokuyekethisa wawususebenzile kakade emlandweni womuntu siqu kaDadewethu White, njengalokhu wawunjalo nangesikhathi sikaPawulu lapho ethi “imfihlakalo yokungalungi isivele iyasebenza.” Ukuhlubuka okwandulela ukubekwa kobupapa esihlalweni sobukhosi kuhlale kuwumlando oqhubekela phambili, futhi lowo “mlando uyakuphindwa. Okwake kwaba khona kuyakuba khona futhi.”

> 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.

> Nikasikia sauti katikati ya wale wanyama wanne ikisema, Kibaba kimoja cha ngano kwa dinari moja, na vibaba vitatu vya shayiri kwa dinari moja; nawe usiyadhuru mafuta wala divai. Naye alipokwisha kuifungua muhuri ya nne, nikaisikia sauti ya yule mnyama wa nne ikisema, Njoo uone. Nikatazama, na tazama, farasi wa rangi ya kijivujivu: na jina lake yeye aliyempanda lilikuwa Mauti, na Kuzimu ikamfuata. Nao wakapewa mamlaka juu ya robo ya nchi, kuua kwa upanga, na kwa njaa, na kwa mauti, na kwa wanyama wa nchi. Ufunuo 6:6–8.

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

James White akazivisa chimwewo chisingaenderani chakaporofitwa muchechi nomwe, uye muzvisimbiso zvinomwe. Anoratidza kupatsanurwa kwakaitwa nemaune pakati pemachechi mana okutanga nemachechi matatu okupedzisira, uyezve, chiitiko ichochi chacho mumazvisimbiso mana okutanga nomuzvisimbiso matatu okupedzisira.

> “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.

> “Waxata amma soo daba-galnay kiniisadaha, shaabadaha, iyo bahallada, ama noolayaasha, ilaa inta ay isu barbar dhigmi karaan iyagoo daboolaya isla waqtiyadii. Shaabaduhu waa toddoba tiro ahaan, bahalladuse waa afar keliya. Oo waxaa habboon inaynu halkan ku ogaanno in markii la furayo shaabadda kowaad, labaad, saddexaad, iyo afraad, bahalka kowaad, labaad, saddexaad, iyo afraad la maqlo iyagoo leh, ‘Kaalay oo arag;’ hase yeeshee markii la furo shaabadda shanaad, lixaad, iyo toddobaad, cod caynkaas ah lama maqlo. Sidoo kale saddexda kiniisadood ee ugu dambeeya, iyo saddexda shaabadood ee ugu dambeeya, isuma barbar dhigmaan iyagoo daboolaya isla waqtiyadii, sida ay afarta kiniisadood ee hore iyo afarta shaabadood ee hore isu barbar dhigaan. Laakiin, sida aynu muujinnay, kiniisadaha, shaabadaha iyo bahalladu way isku waafaqaan, iyagoo daboolaya isla waqtiyadii muddo ku dhow 1800 oo sano, ilaa aynu ka soo gaadhno wax yar ka badan nus qarni oo wakhtiga hadda jira ah.” James White, Review and Herald, February 12, 1857.

James White did not include the fact that the same pattern exists in the trumpets, but it does. The first four trumpets are trumpets, but the last three trumpets are three woes. The first four trumpets represent God’s judgment on pagan Rome for Constantine’s Sunday law in the year 321, and the three trumpet woes represent Islam. The first two trumpet woes were judgments against papal Rome for the Sunday law it enacted in 538, and the third trumpet woe is for the Sunday law crisis that is coming in the very near future.

James White haana kusanganisira chokwadi chokuti muenzaniso iwoyo uripowo mumabhosvo, asi uripo. Mabhosvo mana okutanga mabhosvo, asi mabhosvo matatu okupedzisira inhama nhatu. Mabhosvo mana okutanga anomirira kutonga kwaMwari pamusoro peRoma yechihedheni nokuda kwemutemo wayo weSvondo waConstantine mugore ra321, uye nhamo nhatu dzemabhosvo dzinomirira Islam. Nhamo mbiri dzokutanga dzemabhosvo dzaiva kutonga kwakaitirwa Roma yepapa nokuda kwemutemo weSvondo wayakagadza muna 538, uye nhamo yechitatu yemabhosvo ndeyenguva yedambudziko remutemo weSvondo riri kuuya munguva iri pedyo zvikuru.

Joseph Bates employs the pioneer understanding of the last three churches as a singular symbol to describe three contemporary churches in the Millerite time period. All the emphasis in the passage was supplied by Bates.

Joseph Bates anoshandisa kunzwisisa kwevapayona pamusoro pemakereke matatu okupedzisira sechiratidzo chimwe chete kutsanangura makereke matatu enguva yake muMillerite period. Kusimbiswa kwose mundima iyi kwakaiswa naBates.

> “‘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.

> “‘Katika nchi yote, asema Bwana; SEHEMU MBILI humo zitakatiliwa mbali, na kufa; lakini ile SEHEMU YA TATU itaachwa humo. Mungu asema ya kuwa ataleta ile SEHEMU YA TATU katika moto, na kuwasafisha. Wataita kwake, naye atawasikia. Yeye atasema, ‘HAWA NI WATU WANGU;’ nao watasema, BWANA NDIYE MUNGU WANGU.’ Sehemu ya kwanza, SARDISI, kanisa la jina tu au Babeli. Sehemu ya pili, Laodikia, Mwadventista wa jina tu. Sehemu ya tatu, Filadelfia, kanisa la pekee la kweli la Mungu duniani, maana wao watabadilishwa na kupelekwa katika mji wa Mungu. Ufunuo 3:12; Waebrania 12:22–24. Kwa jina la Yesu, nawasihi tena mkimbie kutoka kwa Walaodikia, kama vile kutoka Sodoma na Gomora. Mafundisho yao ni ya uongo na ya upotovu; nayo huongoza kwenye uharibifu kamili. Kifo! KIFO!!* kifo cha milele!!! kimo katika njia yao. Mkumbukeni mke wa Lutu.” Joseph Bates, Review and Herald, juzuu ya 1, Novemba 1850.

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

Mu nhoroondo yeMillerite, Saridisi raiva kereke yaiva nezita rainzi iri kurarama, asi yakanga yakafa.

> 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.

> Ku ngelosi yelibandla laseSardisi bhala utsi: Naku lokushiwo nguloyo lonemaMoya lasikhombisa aNkulunkulu, netinkhanyeti letisikhombisa: Ngiyayati imisebenti yakho, kutsi unelibito lekutsi uyaphila, kantsi ufile. Sambulo 3:1.

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

Vanhu vaMwari vanogara vaine zita. Zita panguva yenhoroondo yeEfeso kusvika kuPergamo raiva rekuti Makristu. Zita panguva yekutonga kweupapa raiva kereke iri murenje. Zita kubva pakusumwa kwenyeredzi yamangwanani, John Wycliffe, raiva rePurotesitendi. Panguva yokuguma muna 1798, vaPurotesitendi vakanga vatotanga kudzokera kuchirairo cheRoma. Saka chese chaidiwa panguva iyoyo chaiva muyedzo waizoratidza chokwadi chokuti, zvisinei nezita ravaizviti naro, vakanga vasisiri kereke yakasanangurwa. Muchirimo cha1844, vakasvika pamuyedzo waizoratidza kuti vakanga vasisiri kereke yaiva yakatakura zita resungano yaKristu. Nyaya yaEria inopa uchapupu hwechipiri hwakadzama zvikuru hwechokwadi ichi. Pavakaratidza chimiro chavo chechokwadi, zvakava zvakaoma kuti vaMillerite pakutanga vaone kuti vaPurotesitendi vakanga varatidza kuti vakanga vava vanasikana veBhabhironi. Asi vaMillerite vakazozviita chaizvoizvo izvozvo, vakatanga kudana mweya kuti ibude mumachechi iwayo akawa mukuzadzikiswa kweshoko remutumwa wechipiri. Ipapo pakava nenguva yokuedzwa yaizoita kuti vaMillerite varatidze chimiro chavo pachavo. Vaiva vaFiradherfia here kana kuti vaRaodhikia?

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

VaFiradelfia vakatevera Kristu kupinda muNzvimbo Tsvene-tsvene, uye vaMillerite avo vakaramba kuita saizvozvo vakaratidza hunhu hweVaRaodhikia. Nokudaro, tinoona pfungwa ine musoro yokuzivikanwa kwakaitwa naBates kwemachechi matatu sevanhu venguva imwe chete munhoroondo imwecheteyo. Nhoroondo iyoyo yakazadzikiswa mukati mechimiro chechiprofita chemufananidzo wevasikana gumi, uyo kufemerwa kunotizivisa kuti wakazadzikiswa uye uchazadzikiswa kusvikira patsamba chaiyo.

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

> “Umzekeliso wezintombi eziyishumi kuMathewu 25 nawo ubonisa amava abantu bama-Adventist.” The Great Controversy, 393.

> “I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.

> “அறிவுள்ள ஐந்து கன்னியரும் அறிவிலாத ஐந்து கன்னியரும் பற்றிய உவமையினிடத்திற்கு நான் அடிக்கடி சுட்டிக்காட்டப்படுகிறேன். இந்த உவமை எழுத்தெழுத்தாக நிறைவேறியுள்ளது, இனியும் நிறைவேறும்; ஏனெனில் இதற்கு இக்காலத்திற்கென விசேஷமான பயன்பாடு உண்டு; மூன்றாம் தூதனின் செய்தியைப் போலவே, இது நிறைவேறியதோடும் காலத்தின் முடிவுவரை நிகழ்காலச் சத்தியமாகத் தொடர்ந்து இருக்கும்.” 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.

Machechi matatu okupedzisira anomirira avo vari kunze kwebato reMillerite seSadhisi, uye avo vari mukati mebato racho vanomirira kana Firaderfia kana Raodhikia. Machechi iwayo matatu anozivikanwa muna Zvakazarurwa chitsauko chechitatu, uye machechi mana okutanga ari muchitsauko chechipiri. Naizvozvo, apo Hanzvadzi White inoreva nhoroondo yechitsauko chechitatu chaZvakazarurwa, iri kuratidza machechi mamwe chetewo akanga achangobva kuziviswa naJoseph Bates.

> “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.

> “O, ni maelezo ya namna gani! Ni wengi kiasi gani waliomo katika hali hii ya kutisha. Nawasihi kwa dhati kila mhudumu ajifunze kwa bidii sura ya tatu ya Ufunuo, kwa maana humo imechorwa hali ya mambo iliyopo katika siku za mwisho. Chunguzeni kwa uangalifu kila aya katika sura hii, kwa kuwa kupitia maneno haya Yesu anasema nanyi.” Manuscript Releases, juzuu ya 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.

Machechi matatu emazuva ano enhoroondo yeMillerite anodzokororwa pakupera kweAdventism. Joseph Bates akanga achitsanangura mafambiro enguva yeMillerite uye akaratidza Sadhisi sevanasikana veBhabhironi, vaiva ivo vaitarirwa neshoko remutumwa wechipiri. Akanga achitaura nezvekurwisana kwaivapo pakati peboka duku rakatevera Kristu kupinda muNzvimbo Tsvenetsvene-tsvenetsvene musi wa22 Gumiguru, 1844, nevaya vakaramba kubuda munzvimbo tsvene. Akanga achiedza kudana vaRaodhikia kuti vabude murima ravakanga vagamuchira, uye pamwe chikamu cherupofu rwavo rweRaodhikia rwakakonzerwa nechokuti William Miller akanga atora chinzvimbo cheutungamiri mubato reRaodhikia. Uku ndiko kurwisana kumwe chete kunoratidzwa mushoko rakanangiswa kuFiraderfia.

> 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.

> Tarisa, ndichavaita avo vesinagoge raSatani, vanoti vaJudha, asi vasiri, asi vanoreva nhema; tarisa, ndichavaita kuti vauye vagopfugama pamberi petsoka dzako, uye vazive kuti ndakakuda. Zvakazarurwa 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.

Usumbufu wa kidini daima huzaa makundi mawili ya waabuduo, kama ilivyokuwa katika Kukatishwa Tamaa Kukuu. Vazi la Uprotestanti lilikuwa limetwaliwa tu kutoka Sardis, waliporudi Rumi na kwa rasmi wakawa binti ya Rumi. Kisha vazi hilo likashikiliwa na Uadventista wa Kimilleri, lakini muda mfupi baadaye jaribu lingezalisha makundi mawili yakidai kuwa kundi lile dogo. Kundi la kweli na kundi bandia. Bates aliwakilisha lile kundi dogo lililomfuata Kristo kuingia Patakatifu pa Patakatifu. Mapambano yake yalikuwa na Walaodekia waliodai kuwa wao ndio kundi lile dogo. Akiwa Mfiladelfia, mapambano ya Bates yalikuwa dhidi ya sinagogi la Shetani, kundi lililodai kuwa watu wa Mungu, lakini lilisema uongo wala halikuwa Wayahudi.

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.

Parumbidzo yacho painozadzikiswa kekupedzisira pakupera kweAdventism, pachava nevanhu vakasarudzwa vesungano vakapfuurwa panguva yokuguma muna 1989, sezvakaitawo hutungamiriri hwevaJudha pakuberekwa kwaKristu, uko kunomiririra nguva yokuguma munhoroondo iyoyo youprofita. Nhoroondo yaKristu payakasvika pakupinda kwokukunda muJerusarema, nhoroondo yoKuchema kwePakati peUsiku yenguva yavaMillerite yakafananidzirwa. Kufemerwa kunoramba kuchienderanisa chiratidzo chenzira chomuchinjikwa nokuOdzwa Mwoyo Kukuru kwa1844. Judhasi anomiririra vaRaodhikia munhoroondo yaKristu, uye vaapostora vaiva vaFiraderufia. Kwamakore matatu nehafu mushure memuchinjikwa, vaFiraderufia, vanomiririrwa naBates, vakaedza kudana vaRaodhikia kuti vabude muchechi yakawa, iyo yaimiririrwa nomudzidzi Judhasi Iskariyoti.

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.

Muna 1989 vaimbova vanhu vechibvumirano vakasanangurwa vakaramba chiedza chakanga chaburitswa, vakapfuurwa. Pakasvika kuodzwa mwoyo kwekutanga kwa18 Chikunguru 2020, nzira yokuedzwa yakatanga pakati peavo vaimbova vakaita sevamwe vesangano rimwe chetero. Asi rimwe boka iLaodhikia uye rimwe boka iFiradherfia. Sezvakaita Judhasi, uyo akaita sungano katatu neSanihedrini yokutengesa Kristu muchinjikwa usati wavapo, saizvozvowo vaLaodhikia venhoroondo iri shure kwa11 Gunyana 2001 vachange varasikirwa nemikana mitatu yokutendeuka. Pamutemo weSvondo uri kuuya nokukurumidza, zvicharatidzwa nenzira isina mubvunzo, sezvakangoita Judhasi paakazvisungirira pamuti, kuti vaLaodhikia vakaparadzana nevaFiradherfia. Panguva yokukohwa ndipo panopatsanurwa masawi kubva pagorosi. Tiri kusvika nokukurumidza pakukohwa ikoko.

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.

Aya maidi ndeokwadhiwa chete kana, uye chete kana, tichida kunzwisisa kuti nzira yoga yeBhaibheri inokwanisa kubudisa nekusimbisa “chokwadi” i“historicism.” Nzira yechokwadi haisi preterism, futurism, dispensationalism, woke-ism, unyanzvi hwegirama kana hwenhoroondo, kana chero imwe mhando yezvakawanda zvinotevedzera zvaSatani. Pane chirevo chinozivikanwa zvikuru chinonzi chakabva kumuzivi wezana remakore rechi gumi nemanomwe ainzi Jean-Jacques Rousseau, chakazotaurwazve nenzira dzakawanda, asi musimboti wepfungwa yacho ndeuyu wokuti, “Kukanganisa kune midzi mizhinji, asi chokwadi chine mumwe chete.” “Chokwadi” ndiAlpha naOmega, uyo akaita somudzi unobuda muvhu rakaoma.

> “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.

> “Saka nalo iBhayibhile, uvimba wobutyebi bobabalo lwaKhe. Uzuko lweenyaniso zayo, eziphakame njengezulu zaza zangqonga unaphakade, aluqondwa. Kuninzi olukhulu loluntu, uKristu ngokwaKhe unjeng ‘engcambu ephuma emhlabeni owomileyo,’ yaye aboni kuYe ‘buhle bunokubenza bamnqwenele.’ Isaya 53:2. Xa uYesu wayephakathi kwabantu, esisityhilelo sikaThixo ebuntwini, ababhali nabaFarisi bathi kuYe, ‘UngumSamariya, yaye unedemon.’ Yohane 8:48. Kwanabafundi baKhe babezimfamekisile kakhulu kukuzingca kweentliziyo zabo kangangokuba baba ngamalibaziseko ukumqonda Yena owayeze ukubatyhilela uthando lukaYise. Kungenxa yoko le nto uYesu wahamba eyedwa phakathi kwabantu. Waqulunqwa ngokupheleleyo ezulwini kuphela.” 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.

Zowonadi min hian an sem mek chu, thutak lo pun zel hi chanchin hun hmuahhmuah chhunga progressive taka a lo thleng zel tih thlirna atanga hriat a ṭul a; a pawimawh zawk chu, kan thutak hriatna pawh Alpha leh Omega thlirnaah dah a ṭul, chu chu Isua’n thil pakhat tâwpna chu a bul ṭanna nên a hrilhfiahna thlirna a ni.

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.

Chechi cha nne ni Tiyatira, nacho kinawakilisha kipindi ambacho upapa ulitawala kama ufalme wa tano wa unabii wa Biblia, yaani kipindi ambacho kanisa jangwani lilikuwa utumwani. Utumwa wa Israeli wa kiroho chini ya Babeli wa kiroho kwa muda wa miaka elfu moja mia mbili na sitini ulifananishwa kwa njia ya mfano na utumwa wa Israeli halisi chini ya Babeli halisi kwa miaka sabini.

> “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.

> “Nhasi chechi yaMwari yakasununguka kuenderera mberi kusvikira yazadzisa urongwa hwoumwari hweruponeso rworudzi rwakarasika. Kwemazana mazhinji amakore vanhu vaMwari vakatambudzwa nokumanikidzirwa mukusununguka kwavo. Kuparidzwa kweevhangeri mukuchena kwako kwairambidzwa, uye zvirango zvakaomarara zvikuru zvaiiswa pamusoro paavo vaishinga kusateerera mirayiro yavanhu. Somugumisiro, munda mukuru wetsika waShe wakanga wava kuda kusiiwa chose. Vanhu vakanga vatorerwa chiedza cheshoko raMwari. Rima rekukanganisa nerokutenda mashura rakatyisidzira kudzima zivo yorudzidziso rwechokwadi. Chechi yaMwari panyika yakanga iri muutapwa zvechokwadi panguva iyi refu yokutambudzwa kusina tsitsi, sezvakanga zvakaita vana vaIsraeri vakachengetwa muutapwa muBhabhironi panguva yokutapwa.” 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.

Makore makumi manomwe okutapwa muBhabhironi anomiririrwa nekereke yeTiatira. Kereke yeTiatira ndiyo mhedzisiro yakabudiswa nechikonzero, chinomiririrwa nePergamo. Pergamo inomiririrwa naMambo Constantine, uyo akabatanidza kunamata zvifananidzo neChikristu. Chiratidzo chokunamata kwake zvifananidzo chaiva kunamatwa kwezuva. Chikonzero cheBhaibheri nei Israeri yekare yakatorwa ichienda muutapwa kwamakore makumi manomwe eTiatira ndechokuti madzimambo ayo akaita ukama nezvibvumirano nendudzi dzaiva dzichinamata zvifananidzo dzakaipoteredza, mukupandukira kwakananga Shoko raMwari. Mwari vakaramba vachinyevera Israeri kuti irege kusanganisana nendudzi dzavahedheni dzakaipoteredza. Mirayiro Gumi, icho chinhu chacho chaicho chakanga chapiwa Israeri yekare kuti ive vachengeti vacho, inorambidza zvakasimba kunamata zvifananidzo. Ishe pavakapfuura naMozisi pabako reHorebhu vakazarura hunhu hwavo, vakabatanidza kaviri yambiro chaiyo yatiri kureva.

> 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.

> Akaati, Tarirai, ndinoita sungano; pamberi pavanhu vako vose ndichaita zvishamiso, zvisina kumboitwa panyika yose, kana pakati pendudzi ipi neipi; uye vanhu vose vauri pakati pavo vachaona basa raJehovha; nokuti chinhu chinotyisa chandichaita newe. Chengeta icho chandinokuraira nhasi; tarira, ndinodzinga pamberi pako muAmori, nomuKenani, nomuHiti, nomuPerizi, nomuHivi, nomuJebhusi. Zvichenjerere, kuti urege kuita sungano navagari venyika yauri kuenda, kuti zvirege kuva musungo pakati pako; asi muchaparadza maaritari avo, muchaputsa zvifananidzo zvavo, muchatemera pasi matanda avo matsvene; nokuti haufaniri kunamata mumwe mwari; nokuti Jehovha, ane zita rinonzi Godo, ndiye Mwari ane godo; kuti urege kuita sungano navagari venyika, vakazoita upombwe vachitevera vamwari vavo, nokubayira vamwari vavo zvibayiro, mumwe akakudana, iwe ukadya pazvibayiro zvake; uye ukatorera vanakomana vako vanasikana vavo, vanasikana vavo vakazoita upombwe vachitevera vamwari vavo, vakaitisa vanakomana vako upombwe vachitevera vamwari vavo. Ekisodho 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.

Mundima iyi bedzi, Xikwembu xi tlhaverisile Vaisrayele va khale hi mimpfuno mimbirhi, naswona ku ni vumbhoni byo tala byin’wana bya le Bibeleni bya xileriso lexi nyikiweke Vaisrayele va khale leswaku va nga endli mintwanano ni matiko ya vugandzeri bya swikwembu swa hava lawa a ma va rhendzerile. Ku seketeriwa koloko ku sungurile hi ku ala ka Vaisrayele va khale Xikwembu ni mfumo wa xona wa vuhosi bya Xikwembu. Loko va navela hosi, Xikwembu xi va pfumerile leswaku va va ni hosi, kutani ku sukela enkarhini wolowo ku ya emahlweni vunyingi bya tihosi hinkwato, naswona hakunene hosi yin’wana ni yin’wana ya tinyimba ta khume ta le n’walungwini, yi honisile xileriso xexo. Nsinya lowu a wu lava leswaku Israele a va lava hlawuleka naswona a va ri vanhu vo hlawuleka exikarhi ka matiko ya vugandzeri bya swikwembu swa hava lawa a ma va rhendzerile, wu ariwile naswona wu kombisiwile hi ku seketeriwa loku Constantine a a ta va xikombiso xa kona endzhaku. Pergamo na Constantine swi yimela ku pfukela ka tihosi ta Israele leti ngheniseke vugandzeri bya swikwembu swa hava ekerekeni ya Xikwembu. Ku wa ekupfumeleni loku sunguleke hi hosi Sawulo ku fanekisele ku wa ekupfumeleni ka kereke ya Vukriste loku yiseke eku bohiweni eBabilona wa moya. Matimu yo kwetsima lama sungulaka hi hosi Sawulo ku ya emahlweni ku fikela eku bohiweni eBabilona ma fanekiseriwa hi kereke ya Pergamo. Ku bohiwa ka malembe ya makume nkombo loku landzeleke a ku ri kereke ya Tiyatira.

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

Efeso inofananidzira kereke inoenda mberi kundokunda Nyika Yakapikirwa. Efeso inomiririra nguva yaMozisi nokusunungurwa kwaIsraeri kubva muusungwa hweEgipita.

> “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.

> “Baibulo lakhazikitsa ndi kumanga pamodzi chuma chake chifukwa cha m’badwo wotsiriza uno. Zochitika zonse zazikulu ndi machitidwe onse olemekezeka a mbiri ya Chipangano Chakale zakhala zikubwerezabwereza, ndipo zikubwerezedwa, mu mpingo m’masiku otsiriza ano.” 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.

Nhoroondo inomiririrwa nokusunungurwa kubva muEgipita inodzokororwa mumazuva okupedzisira. Naizvozvo yakadzokororwawo munhoroondo yevaMillerite. Ndicho chikonzero Hanzvadzi White achidzokorora kazhinji kureva nhoroondo iyoyo pakutsanangura nhoroondo yevaMillerite. Anoenzanisa Kuora Mwoyo Kukuru kwa1844 nokuora mwoyo kwavaHebheru pavakamira pamberi peGungwa Dzvuku uto raFarao richivatevera richibva shure kwavo. Anobatanidzawo nhoroondo yokusunungurwa kubva muEgipita nenguva yaKristu; saka kuora mwoyo kwavadzidzi pamuchinjikwa kwakafananidzirwa nokuora mwoyo paGungwa Dzvuku, uko kwakafananidzirawo Kuora Mwoyo Kukuru kwa1844. Kuora mwoyo kwepamuchinjikwa kwakamirira kutanga kwekereke yeEfeso. Nguva yaMozisi pakutanga kwaIsraeri wekare, inomiririrwa nekereke yeEfeso, yakafananidzirawo kutanga kwaIsraeri wemazuva ano panguva yaKristu. Nhoroondo mbiri idzi dzinomiririrwa nekereke yeEfeso. Chokwadi dzatiri kuzivisa pano dzagara dzichiparidzirwa pachena kwemakore mazhinji neFuture for America, saka ndiri kungopa muchidimbu muono wezvose.

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.

M’nkhani ya Khristu, tipeza chiyambi cha anthu a pangano latsopano amene akudzutsidwa pamene anthu osankhidwa a pangano lakale akudutsidwa. Mbiri ya Khristu ndiyo mapeto a Israyeli wakale, ndipo m’nkhani ya kupulumutsidwa kuchoka ku Iguputo pa chiyambi cha Israyeli wakale panali anthu a pangano amene anasankhidwa kale, koma anadutsidwa chifukwa cha anthu atsopano a pangano.

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.

M’nkhani ya Khristu, anthu osankhidwa oyambirira anafika pa mapeto awo omaliza m’chaka cha 70 pamene Yerusalemu anawonongedwa. Pachiyambi, m’nthawi ya Mose, anthu osankhidwa oyambirira anafa m’chipululu pa nyengo ya zaka makumi anayi, ndipo Yoswa ndi Kalebe anakhala oimira anthu atsopano osankhidwa amene anali oyenera kunyamula uthenga kupita ku Dziko Lolonjezedwa, monga momwe atumwi a nthawi ya mpingo wa Efeso ananyamulira uthenga wabwino kupita ku dziko lapansi.

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.

Kutanga nokuguma kweIsraeri yekare, uyewo kutanga kweIsraeri yazvino, zvose zvinoratidza kuchinjwa kwevaimbova vanhu vakasarudzwa kuendeswa kuvanhu vatsva vakasarudzwa. Panyaya yeuchapupu hwevaviri kana vatatu, chinhu chinosimbiswa; uye umwe neumwe wemitsara iyi mitatu yezvapupu unoratidza kurambwa kwevaimbova vanhu vakasarudzwa, uye zvapupu izvi zvine chisimbiso chaArfa naOmega, Iye anoratidza magumo kubva pakutanga. Kuchava nevanhu vaimbova vakasarudzwa vachapfuurwa apo Mwari anopinda musungano nevane zviuru zana namakumi mana nezvina. Mwari haasi muvambi wenyonganiso; haamboshanduki, uye shoko rake harimbokundikani.

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.

Kuponyoka mu Ejiputa n’obuwanguzi Katonda bwe yakolanga ng’ayita mu Yoswa biragibwa ekkanisa y’e Efeso, naye Efeso yali ya kugwa okuva mu kwagala kwayo okw’olubereberye. Awo Yoswa bwe yaziikibwa, omulembe omulala ne gujja, nga gumanyisa ekiseera ekikiikirirwa Simula. Omulimu gwa Yoswa ogw’ekitalo ogw’okumalawo ensi ey’Okusuubizibwa tegwatuukirizibwa mu bujjuvu, kubanga abantu ne beemalira ku bwabwe ne baleka omulimu ogwaweebwa Yoswa. Ne bafiirwa okwagala kwabwe okw’olubereberye. Ekiseera ekyo ne kigenda mu maaso okutuusa Isiraeri lwe yagaana Katonda, era Samwiri n’afuka amafuta ku Sawulo okuba kabaka, bwe kityo n’ayingizaawo ekkanisa y’e Perugamo.

> “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.

> “Ujumbe ulifika Smirna, kanisa lililokuwa katika Asia Ndogo, na vivyo hivyo kwa kanisa la Kikristo kwa ujumla, katika karne ya pili na ya tatu. Ulikuwa ni wakati ambapo upagani ulikuwa ukifanya msimamo wake wa mwisho ili kutawala ulimwengu. Ukristo ulikuwa umeenea kwa kasi ya ajabu, hata ukajulikana katika ulimwengu wote. Wengine waliikubali imani ya Kristo kwa sababu ya uongofu wa moyo, wengine kwa sababu ya nguvu ya hoja zilizotumiwa, na wengine tena kwa sababu waliweza kuona kwamba shauri la upagani lilikuwa likidhoofika, na sera ikawapeleka upande ule uliotoa ahadi ya kushinda. Hali hizi zilidhoofisha hali ya kiroho ya kanisa. Roho ya Unabii, ambayo ililitambulisha kanisa la mitume, ilipotea hatua kwa hatua. Hii ni karama ambayo huleta kanisa ambalo limekabidhiwa katika umoja wa imani. Wakati ambapo hakukuwa tena na manabii wa kweli, mafundisho ya uongo yalienea kwa haraka; falsafa ya Wayunani ikaongoza kwenye tafsiri isiyo sahihi ya Maandiko, na haki ya kujitegemea ya Mafarisayo wa kale, ambayo mara nyingi ilihukumiwa na Kristo, ikaonekana tena katikati ya kanisa. Msingi uliwekwa, katika karne mbili zilizotangulia utawala wa Konstantino, kwa maovu yale yaliyokuzwa kikamilifu katika karne mbili zilizofuata. Katika kipindi hiki, kuuawa kwa ajili ya imani kulikuwa jambo lililopata umaarufu katika sehemu nyingi za Dola ya Kirumi. Ajabu kadiri jambo hili linavyoweza kuonekana, hata hivyo ni kweli. Lilikuwa ni matokeo ya uhusiano uliokuwapo kati ya Wakristo na wapagani.”

> “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.’

> “Mu dziko la Aroma, chipembedzo cha mitundu yonse chinkalemekezedwa, koma Akhristu sanali mtundu wa anthu; anali gulu lokha la fuko lonyozeka. Choncho, pamene anapitiriza kudzudzula chipembedzo cha magulu onse a anthu, pamene ankachita misonkhano yachinsinsi, ndi kudzipatula kotheratu ku miyambo ndi machitidwe a abale awo apafupi kwambiri ndi mabwenzi awo apamtima kwambiri, anakhala anthu okayikiridwa, ndipo nthawi zambiri anazunzidwa ndi olamulira achikunja. Nthawi zambiri anadzibweretsera okha chizunzo, pamene m’maganizo mwa olamulira munalibe mzimu wotsutsa. Pofotokoza mzimu umenewu, mbiri imapereka tsatanetsatane wa kuphedwa kwa Cyprian, bishopu wa Carthage. Pamene chiweruzo chake chinawerengedwa, kulira kwakukulu kunamveka kuchokera kwa khamu la Akhristu lomwe linali kumvetsera, ndipo linati, ‘Tifa naye.’”

> “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.

> “බොහෝ තමන් ක්‍රිස්තියානීන් යැයි ප්‍රකාශ කළ අය මරණය පිළිගත් ආත්මභාවය, සහ එසේම අනිවාර්ය නොවූ ලෙස රජයේ වෛරය පවා උද්දීපනය කළ ආකාරය, ක්‍රි. ව. 303දී අධිරාජ Diocletian සහ ඔහුගේ සහායක Galerius විසින් පීඩා කිරීමේ ආඥාව නිකුත් කරනු ලැබීමට සැලකිය යුතු ලෙස සම්බන්ධ වූවක් විය හැකිය. එම ආඥාව එහි ස්වභාවයෙන්ම සාර්වත්‍රික වූ අතර, වසර දහයක් පුරා එය අඩු වැඩි උත්සාහයෙන් ක්‍රියාත්මක කරනු ලැබීය.” 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.

Kunyange hazvo Simina iri rimwe remakereke maviri asina kugamuchira kutsiurwa kubva kuna Ishe, nhoroondo inopupura kuti avo vakaurairwa kutenda munguva iyoyo vanomiririra vamwe vane zvinangwa zvakavakirwa pakusundwa kwevanhu, kwete pakusundwa kwaMwari. Bhuku raVatongi rinotanga nekuzivisa rufu rwaJoshua, uye mune ndima inodzokororwa kaviri mubhuku iri iyo inotsanangura nhoroondo yavatongi. Kechipiri panotaurwa ndima iyoyo, iri mundima yokupedzisira yebhuku. Ndima yokutanga yebhuku inomaka kuguma kwaJoshua, uye ndima yokupedzisira inopfupikisa nhoroondo yacho.

> 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.

> Zvino shure kwokufa kwaJoshua zvakaitika kuti vana vaIsraeri vakabvunza Jehovha, vachiti, Ndianiko achatitangira kukwira kundorwa navaKenani?… Mumazuva iwayo kwakanga kusina mambo muIsraeri, asi munhu mumwe nomumwe aiita zvakanga zvakarurama pamberi pake pachake… Mumazuva iwayo kwakanga kusina mambo muIsraeri; munhu mumwe nomumwe aiita zvakanga zvakarurama pamberi pake pachake. Vatongi 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.

Monga muna nhoroondo yeSmirna, “zvako pachako” yaiva dingindira guru kubva pakutanga kusvikira pakuguma. Nemhaka yokuti vakanga vasina mambo, vakazvisarudzira kuita zvose zvavaida kuita. Kushaiwa kutungamirirwa ndiko kwakazivikanwa naHaskell munhoroondo yeSmirna, kwakanga kuchimiririrwa nokusavapo kweMweya weChiporofita waishanda. Munhoroondo dzose dziri mbiri, kushaiwa kutungamirirwa kwakazarura musuwo wokuti zvisarudzo zviitwe zvichibva pazvinokurudzira munhu pachake. Efeso inomiririra kununurwa muEgipita. Nhoroondo yakanyorwa mubhuku raVatongi inomiririrwa nechechi yeSmirna. Kubva kuna mambo Sauro kusvikira pakutapwa kuBhabhironi kunomiririrwa nechechi yePergamo, uye kutapwa kwacho muBhabhironi kunomiririrwa nechechi yeTiatira.

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.

Mukuwirirana nechiitiko chakacherechedzwa nemapiyona, mune kupatsanurwa kwechina nezvitatu mumachechi, zvisimbiso, nehwamanda; uye machechi mana okutanga munhoroondo yaIsraeri yekare anotanga nehusungwa hweIjipiti, ndokuguma nehusungwa hweBhabhironi, nokuti Arfa naOmega nguva dzose zvinoratidza kuguma maererano nekutanga. Machechi mana okutanga munhoroondo yaIsraeri yazvino anotanga nokuiswa kwavaJudha pasi pesimba reRoma, uye machechi mana acho anoguma nokuiswa kwavaJudha vomweya pasi peRoma yomweya kwemakore ane chiuru namazana maviri namakumi matanhatu.

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.

Chakatevera pa Tiyatira paive neSadhisi, iyo yakatanga pavakabuda muusungwa hweBhabhironi hwakafananidzirwa neTiyatira. Sadhisi ndiyo kereke yakanga ine zita rokuti inorarama, asi yakanga isingararami. Kureva kwavo kuti vane upenyu kwaiva nhema. Chinofadza ndechokuti, pamakereke manomwe ose, ndiro shoko rokuti Sadhisi risina dudziro. Dudziro dzakapiwa kuSadhisi maererano nemamiriro enhoroondo nendima dzacho, asi hakuna dudziro yemabviro ezita racho. Rine zita, asi harina.

> “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.

> “එහෙත් දෙවැනි දේවමාළිගාව, ගාම්භීරත්වයෙන් පළමු දේවමාළිගාවට සමාන නොවීය; තවද පළමු දේවමාළිගාවට අදාළ වූ, දෙවියන්වහන්සේගේ සන්නිධානය පෙන්වූ දෘශ්‍ය ලකුණු මගින්ද එය ශුද්ධ කරනු නොලැබීය. එහි අභිෂේකය සලකුණු කරනු පිණිස අධිසාර්වභෞම බලයේ කිසිදු ප්‍රකාශනයක් නොවීය. නවයෙන් ඉදිකරන ලද ශුද්ධස්ථානය පිරවීමට මහිමයේ වලාකුළක් දැකගත නොහැකි විය. එහි වේදිකාව මත තිබූ යාගය දහනය කිරීමට ස්වර්ගයෙන් ගින්නක් බැස නොආවේය. අතිශුද්ධ ස්ථානයෙහි කෙරුබින්වරුන් අතර ෂෙකීනා තවදුරටත් වාසය නොකළේය; ගිවිසුම් පෙට්ටිය, කරුණාාසනය, සහ සාක්ෂියේ පුවරු එහි සොයාගත නොහැකි විය. යෙහෝවාගේ කැමැත්ත විමසන පූජකයාට එය දැනුම් දීමට ස්වර්ගයෙන් කිසි හඬක්ද නොඇසුණි.” 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.

Pashure pokutapwa muBhabhironi vakavakazve Jerusarema netembere. Ipapo vakazovazve nezita, nokuti Mwari akanga avimbisa kuisa zita Rake muJerusarema. Asi zita Rake rinomirira hunhu Hwake, uye kushayikwa kwekuvapo Kwake pachake kwakaratidza kuti vaiva nezita raimiririra upenyu, asi pachokwadi vakanga vasisina kuvapo kunobereka upenyu. Zvose zvavaiva nazvo chaizvo zvaingova kungoti vanozviti ndizvo uye kunyepedzera.

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.

Izwi rekupedzisira muSardisi rakavimbisa pamusoro paEria aizova achiuya zuva guru rinotyisa raShe risati rasvika. Kuisira Israeri yekare, kuparadzwa kweJerusarema ndirwo rwakanga rwuri zuva guru rinotyisa raShe. Nechikonzero ichi, Hanzvadzi White inoreva kuparadzwa kweJerusarema muna 70 AD somufananidzo wezuva guru rinotyisa raShe rinomiririrwa sematenda manomwe okupedzisira. Kereke yeFiradherfia yakatanga nezwi raJohani Mubhabhatidzi achidanidzira murenje, nokudaro richimiririra zvaifananidzira izwi raWilliam Miller. Mazwi aJohani Mubhabhatidzi naWilliam Miller akanga achipa shoko reRaodhikia kuvanhu vaitenda kuti zvinhu zvose zvakanga zvakanaka, panguva iyo zvinhu zvose zvakanga zvisina kunaka zvachose. Vose Johani Mubhabhatidzi naWilliam Miller vakaisa demo pamudzi womuti. Shoko kuSardisi rakanga riri rokuti kwaiva “namazita mashoma kunyange muSardisi asina kusvibisa nguo dzavo; uye vachafamba neni vakapfeka zvichena; nokuti vakafanirwa.” Johani Mubhabhatidzi naWilliam Miller vanomirira avo vakabuda munguva inomiririrwa neSardisi uye vakanga vakafanirwa kufamba naKristu.

> “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.

> “Zviuru vakatungamirirwa kugamuchira chokwadi chakaparidzwa naWilliam Miller, uye varanda vaMwari vakamutswa mumweya nesimba raEria kuti vazivise shoko iri. SaJohani, mutungamiri akatungamira Jesu, avo vaiparidza shoko iri rinorema vakanzwa vachimanikidzirwa kuisa demo pamudzi womuti, nokudanidzira kuvanhu kuti vabereke zvibereko zvakafanira kutendeuka. Uchapupu hwavo hwakanga hwakagadzirirwa kumutsa nekuvhundutsa zvikuru machechi uye kuratidza chimiro chawo chaicho. Uye sezvo yambiro iyi inorema yokutiza kutsamwa kuchauya yakaridzwa, vazhinji vakanga vakabatana nemachechi vakagamuchira shoko rinoporesa; vakaona kutsauka kwavo, uye nemisodzi inovava yokutendeuka uye nokurwadziwa kukuru kwomweya, vakazvininipisa pamberi paMwari. Uye sezvo Mweya waMwari wakagara pamusoro pavo, vakabatsira kuridza kuchema uku, ‘Tyai Mwari, mumupe kubwinya; nokuti awa yokutonga Kwake yasvika.’” 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.

Machechi manomwe eBhuku raZvakazarurwa anomirira nhoroondo yavaapostora kusvikira paKuuya kweChipiri kwaKristu, uye machechi manomwewo anomirirawo nhoroondo yaIsraeri yekare kubva kumuporofita Mozisi kusvikira pakuuya kwekutanga kwaKristu.

> “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.

> “Miedzo yevana vaIsraeri, nemafungiro avo nguva ichangotangira kuuya kwekutanga kwaKristu, zvinoratidza chimiro chevanhu vaMwari muchiitiko chavo chisati chasvika kuuya kwechipiri kwaKristu.

> “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.

> “Misungo ya Shetani imewekewa sisi kwa hakika sawa na ilivyowekewa wana wa Israeli muda mfupi kabla ya kuingia katika nchi ya Kanaani. Tunairudia historia ya watu hao.

> “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.

> “Hisitoria yao inapaswa kuwa onyo zito kwetu. Hatupaswi kamwe kutazamia kwamba, wakati Bwana ana nuru kwa ajili ya watu wake, Shetani atasimama kwa utulivu kando na kutofanya juhudi yo yote ya kuwazuia wasiipokee. Na tuhadhari tusikatae nuru ambayo Mungu anatuma, kwa sababu haiji kwa namna inayotupendeza sisi.... Ikiwa wapo wowote wasioiona na kuikubali nuru wao wenyewe, basi wasisimame katika njia ya wengine.

> “‘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.’

> “‘Ndinoshevedza denga nenyika kuti zvive zvapupu nhasi pamusoro penyu, kuti ndaisa pamberi penyu upenyu norufu, chikomborero nokutukwa; naizvozvo sarudzai upenyu, kuti imi navana venyu murarame; kuti mude Jehovha Mwari wenyu, uye kuti muteerere inzwi rake, uye kuti munamate kwaari; nokuti ndiye upenyu hwenyu, nokurebesa kwamazuva enyu; kuti mugare munyika yakapikirwa naJehovha nemhiko kumadzibaba enyu, kuna Abhurahamu, kuna Isaka, nokuna Jakobho, kuti avape iyo.’”

> “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.

> “Rwiyo urwu rwakanga rusiri rwenhoroondo asi rwechiporofita. Kunyange rwairondedzera mabatirwo anoshamisa aMwari nevanhu vake munguva yakapfuura, rwakaratidzawo mberi zviitiko zvikuru zvenguva yemberi, kukunda kwekupedzisira kwevakatendeka apo Kristu achauya kechipiri musimba nokubwinya.

> “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.

> “Mupositora Pauro anojekesa pachena kuti zvakaitika kuvaIsraeri parwendo rwavo zvakanyorwa kuti zvibatsire avo vari kurarama munguva ino yenyika, avo vakasvikirwa nokuguma kwenyika. Hatifungi kuti njodzi dzedu idiki pane dzeVaHebheru, asi dzakakura kupfuura.” 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.

Kubudiswa kubva muIjipiti kunomiririrwa nekereke yeEfeso, uye chiratidzo chekereke yeEfeso munhoroondo iyoyo chaiva Joshua. Mushure mekunge avo vakabudiswa naMwari kubva muIjipiti vakundikana pamiedzo gumi yakatevedzana, Ishe vakabvisa sungano kuvapanduki vakaipa kuna Joshua naKalebhu.

> 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.

> Tiudzei kwavari, Sezvandinorarama zvirokwazvo, ndizvo zvinotaura Ishe, sezvamakataura munzeve dzangu, saizvozvo ndichakuitirai: Mitumbi yenyu ichawira murenje iri; uye vose vakaverengwa pakati penyu, maererano nenhamba yenyu yose, kubva pamakore makumi maviri zvichikwira, vakandigunun’una, zvirokwazvo hamungapindi munyika yandakapika kuti ndichakugarisai mairi, kunze kwaKerubhi mwanakomana waJefune, naJoshua mwanakomana waNuni. Numeri 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.”

ម្ចាស់ស្រី វ៉ាយត៍ បានកំណត់ថា យ៉ូស្វេ និង កាលែប តំណាងឱ្យអស់អ្នក «ដែលចុងបំផុតនៃលោកិយបានមកដល់លើពួកគេ» ដែល «ធ្វើសេចក្តីសញ្ញាជាមួយព្រះដោយយញ្ញបូជា»។

> “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.

> “Kwa ajili ya maonyo yetu, sisi ambao mwisho wa ulimwengu umetujia, historia hii iliandikwa. Ni mara ngapi watu wa Mungu leo huishi tena uzoefu wa wana wa Israeli! Ni mara ngapi hunung’unika na kulalamika! Ni mara ngapi hurudi nyuma wakati Bwana anapowaamuru waende mbele! Kazi ya Mungu inateseka kwa ukosefu wa watu kama Kalebu na Yoshua, watu wa uaminifu na tumaini lisilotikisika. Mungu anawaita watu watakaojitoa kwake ili wajazwe na Roho wake. Kazi ya Kristo na ya wanadamu inadai watu waliotakaswa, wenye kujitoa dhabihu, watu watakaotoka nje ya kambi, wakichukua shutuma. Na wawe watu wenye nguvu, mashujaa hodari, wanaofaa kwa shughuli zenye heshima, nao wafanye agano na Mungu kwa dhabihu.” Review and Herald, Mei 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.

Sungano rinovandudzwa, sezvinomiririrwa nesungano yakavandudzwa naJoshua naKarebhu, isungano rine vane zana nemakumi mana nezvina zvuru pamwe chete neboka guru. Rinovandudzwa mushure mokunge vanhu vakasarudzwa vesungano yokutanga varambwa naMwari somukadzi akarambwa uye vatemerwa kufira murenje. Sungano rine vane zana nemakumi mana nezvina zvuru rinozadzikiswa munhoroondo imwe cheteyo umo vanhu vaimbova vakasarudzwa vanorambwa.

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.

Efeso rinoreva zvinodikanwa, uye basa rakaitwa naJoshua pamwe chete nekereke yokutanga raiva “rinodikanwa.” Joshua paakatungamirira vanhu vaMwari kupinda muNyika yeChipikirwa, akabuda achikunda. Chisimbiso chokutanga chinoenderana nekereke yeEfeso, uye chinomiririrwa nebhiza jena rinobuda richikunda. Izvi zvaiva zvechokwadi kuna Joshua uye kukereke yevaapostora. Chisimbiso chokutanga chinoenderana nekereke yeEfeso muIsraeri yekare nomuIsraeri yemazuva ano.

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.

Smirna inobva pashoko rokuti “mura,” rinova mafuta aishandiswa pakuzora vakafa. Chisimbiso chechipiri chinomiririrwa nebhiza dzvuku rakapiwa “munondo mukuru” ne“simba” rokubvisa “rugare panyika,” zvichireva kuti vanhu vari munhoroondo iyoyo vaizo “urayana.” Chisimbiso chechipiri chinofambirana nechechi yeSmirna, uye chinomiririra chiremera chakapiwa kuvavengi vaMwari, chichivatendera kukunda nokuuraya vanhu vaMwari. Izvi zvakazadzikiswa munguva yakatevera chechi yavaapostora, uyewo munhoroondo yaVatongi. Munhoroondo dzose dziri mbiri, Mwari akabvumira masimba aibva kunze kwevanhu vaMwari kuuyisa hondo norufu pamusoro pevanhu Vake. Muchechi yavaapostora, hondo iyoyo yakakurudzirwa nokurambwa kwechitendero chaKristu, icho munguva yakapfuura yeEfeso chakanga chisingakundiki sezvachaiparidza vhangeri kunyika. Chikonzero chavavengi vevanhu vaMwari munguva yaVatongi chakanga chakavakirwa panguva yakapfuura yeEfeso, apo Mwari akaratidza simba Rake pamusoro peIjipiti napamusoro pendudzi dzakatevera dzakashandiswa Joshua kukunda. Chisimbiso chechipiri chinofambirana nechechi yeSmirna muIsraeri yekare neyechizvino-zvino.

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

Pergamos significa “fortificeerde sitadel,” en verteenwoordig dus die kasteel van ’n koning. Die derde seël loop parallel met Pergamos en verteenwoordig die geskiedenis waarin menslike oordeel deur die konings van die aarde voltrek word in opposisie teen God se oordeel. So dui die meting, of die oordeel wat voorgestel word deur die “twee” skale wat die “koring,” “gars,” “olie” en “wyn” weeg, op koninklike menslike gesag, wat altyd gebrekkig is in verhouding tot God se oordeel. Onthou dat ’n eerlike meting of ’n eerlike weging nie twee skale vereis nie. Twee skale verteenwoordig ongelyke oordeel.

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.

“Shaairi” ni ishara ya toleo la “malimbuko” la sikukuu ya Pasaka, “ngano” ni ishara ya toleo la “mikate miwili ya kutikiswa” ya sikukuu ya Pentekoste. “Mafuta” ni ishara ya Roho Mtakatifu, na “divai” ni ishara ya mafundisho. Pergamo katika wakati wa Israeli ya kale ni kipindi cha wafalme wa Israeli waliopatana kwa maafikiano, ambao walileta hukumu juu ya mfumo wa Mungu wa ibada unaowakilishwa na msimu wa Pasaka hadi Pentekoste. Kweli za neno la Mungu zinawakilishwa na “divai” na “mafuta.” Katika Israeli ya kale na ya kisasa pia, kanisa la Pergamo ni kipindi ambacho Shetani hujaribu kutimiza yale ambayo hakuweza kuyafanya kwa njia ya umwagaji wa damu katika historia inayowakilishwa na Smirna. Katika Pergamo Shetani alijaribu kuwaangamiza watu wa Mungu na kweli ya Mungu kwa njia ya maafikiano, si kwa umwagaji wa damu kama inavyowakilishwa katika Smirna. Maafikiano ya wafalme wa Israeli ya kale ni kielelezo cha maafikiano ya Konstantino katika Israeli ya kisasa.

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

Tiyatira inoreva kuti “chibayiro chokuzvidemba” uye chinotaura kumweya wekuurairwa kutenda uyo Mwari anopa vanhu Vake vanourayiwa nokuda kwezita Rake. Chibayiro chokuzvidemba chinomirira kuda kushumira Kristu mumamiriro ezvinhu akaomarara zvikuru, sezvakaratidzwa naDanieri, Shadraki, Meshaki naAbhedhinego panguva yokutapwa kwamakore makumi manomwe; uye chinomirirawo chibayiro chevaWaldensians, vaHuguenots, nevamwe vakatambudzwa, vakasungwa, vakachengererwa nhema, uye vakaurayiwa nesimba repapa mukati menhoroondo yemakore ane chiuru chimwe namazana maviri namakumi matanhatu. Chisimbiso chechina chinofambirana nechechi yeTiyatira uye chinomirira kutambudzwa kwakaitwa Bhabhironi rekare kuna Israeri yekare, pamwe nokutambudzwa kwakaitwa Bhabhironi razvino kuna Israeri yazvino. Nhoroondo yokutapwa uku kuri kuviri yakatanga yoda kutanga kwava nekutsauka pachokwadi, kwakaitwa nemadzimambo aIsraeri pamwe namambo mukuru Constantine. Zvose zviri zviviri zvakagadzirira nzira yenguva inomiririrwa neTiyatira.

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

Sardis haina chirevo chinowirirana nokuzviti rine zita, asi kuzvireva ikoko inhema. Kuvapo kweShekinah hakuna kutongoratidzwa mutemberi yechipiri. Kuvapo kwaKristu hakuna kutongoratidzwa munhoroondo yeSardis. Kuvandudzwa kweNguva dzeRima kwakanga kuri, muchinhu chazvo chikuru, nhevedzano yokufambira mberi nenhanho imwe chete uye kudzokera shure nenhanho mbiri. Basa raifanira kuzadzikiswa nenhoroondo yeSardis muKuvandudzwa kwechiPurotesitendi harina kutombopedziswa.

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

IFiladelfiya lisho uthando lobuzalwane, futhi akunakwenzeka ukuthanda umfowenu uma ungaqali ngokuthanda uNkulunkulu.

> 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.

> Kana munhu achiti, Ndinoda Mwari, asi achivenga hama yake, murevi wenhema; nokuti uyo asingadi hama yake yaakaona, angada sei Mwari waasina kuona? Uye murairo uyu tinawo unobva kwaari, wokuti anoda Mwari, adawo hama yakewo. 1 Johani 4:20, 21.

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

Firadelifia rinomirira kereke inoda Mwari, uye nokuda kwechikonzero ichi hapana kutongwa kana kutsiurwa kunonangidzirwa kuFiradelifia.

> 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.

> Uye kungirozi yechechi iri muFiraderufiya nyora kuti: Izvi ndizvo zvinotaura Iye mutsvene, Iye wechokwadi, Iye ane kiyi yaDhavhidhi, Iye anozarura, uye hakuna munhu anovhara; uye anovhara, uye hakuna munhu anozarura; Ndinoziva mabasa ako; tarira, ndaisa pamberi pako musuwo wakazaruka, uye hakuna munhu angauvhara; nokuti une simba duku, uye wakachengeta shoko rangu, uye hauna kuramba zita rangu. Tarira, ndichaita kuti avo vesinagogi raSatani, vanoti ivo vaJudha, asi vasiri ivo, asi vanoreva nhema; tarira, ndichaita kuti vauye vanamate pamberi petsoka dzako, uye vazive kuti ndakakuda. Nokuti wakachengeta shoko rokutsungirira kwangu, neniwo ndichakuchengeta panguva yokuidzwa, ichauya pamusoro penyika yose, kuidza avo vagere panyika. Tarira, ndinokurumidza kuuya; bata zvakasimba zvaunazvo, kuti kusava nomunhu anokutorera korona yako. Uyo anokunda ndichamuita shongwe mutemberi yaMwari wangu, uye haachazombobudizve kunze; uye ndichanyora pamusoro pake zita raMwari wangu, nezita reguta raMwari wangu, iro Jerusarema idzva, rinoburuka richibva kudenga kuna Mwari wangu; uye ndichanyora pamusoro pake zita rangu idzva. Zvakazarurwa 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.

Filadelfia inapewa “ufunguo wa Daudi,” na katika historia ya Kifiladelfia ya Israeli ya kale walipewa Mwana wa Daudi, ambaye anawakilisha, miongoni mwa mambo mengine, kanuni ya kiunabii ya Alfa na Omega, mwanzo na mwisho. Ufunguo huo unawakilisha mbinu ya “uhistoria.” Katika kipindi kinachowakilishwa na kanisa la Kifiladelfia mwishoni mwa Israeli ya kale, Mwandishi mwenyewe wa unabii wa Biblia alikuwa ndiye ufunguo. Katika kipindi kinachowakilishwa na kanisa la Kifiladelfia katika historia ya Wamilleri, William Miller alipewa ufunguo huo. Katika historia hizo mbili Kristo alishughulika na Wayahudi waliodhani kwamba walikuwa wana wa Ibrahimu, lakini hawakuwa hivyo. Miller alishughulika na Waprotestanti waliodhani kwamba walikuwa Wayahudi wa kiroho, lakini hawakuwa hivyo.

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

> Anaye nzeve, nga anzwe ekyo Omwoyo ky’agamba amakanisa. Okubikkulirwa 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.

Laodikia inoreva vanhu vakatongwa, uye vaLaodikia, vaJudha venguva yaKristu, vakazotongwa pakupedzisira muna 70 A.D. pakuparadzwa kweJerusarema. Kutongwa kwekupedzisira kwechiPurotesitendi chakatsauka kunoitika panguva yedambudziko remutemo weSvondo, asi vakasangana nekutongwa kwavo pavakaramba shoko remutumwa wokutanga muchirimo cha1844, uye vakabva vaziviswa naMwari kuti ndivo vanasikana veBhabhironi. VaPurotesitendi vakawa ivavo vanomiririra chiAdventisti cheLaodikia mumazuva okupedzisira ekutongwa kwekuferefeta.

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.”

យើងបានពិនិត្យឡើងវិញជាសំខាន់រួចហើយអំពីវិធីផ្សេងៗជាច្រើន ដែលតាមរយៈនោះ ក្រុមជំនុំទាំងប្រាំពីរនៅក្នុងព្រះគម្ពីរវិវរណៈ អាចត្រូវបានយល់យ៉ាងត្រឹមត្រូវថាជានិមិត្តសញ្ញាព្យាករណ៍ ហើយបន្ទាប់មកយកទៅអនុវត្តក្នុងន័យព្យាករណ៍។ ប៉ុន្តែ ពួកវាត្រូវតែត្រូវបានយល់ និងយកទៅអនុវត្តនៅក្នុងបរិបទនៃក្បួនច្បាប់ព្យាករណ៍ «ដែលត្រូវបានប្រទានឲ្យយើងដោយអំណាចដ៏ខ្ពង់ខ្ពស់បំផុត»។

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.

Shoko dzakaendeswa kumakereke manomwe dzaiva shoko dzakapiwa makereke manomwe aivapo panguva iyo Johane akanyora shoko idzodzo. Shoko dzakaendeswa kumakereke manomwe dzinopa kurayiridza nechenjedzo kumakereke ose munhoroondo yose. Shoko dzakaendeswa kumakereke manomwe dzinopa kurayiridza nechenjedzo kuvaKristu mumwe nomumwe munhoroondo yose. Makereke manomwe anomirira nhoroondo yechiKristu kubva panguva yavaapostora kusvikira kumagumo enyika. Makereke manomwe anomirira nhoroondo yaIsraeri yekare kubva panguva yaMozisi kusvikira pakuparadzwa kweJerusarema muna AD 70. Makereke manomwe angazivikanwa nokushandisirwa nokucherechedza musiyano uri pakati pemakereke mana okutanga namatatu okupedzisira.

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

Pamitundu isanu ndi umodzi yosiyanasiyana ya maulosi yomwe tikuyizindikiritsa, kugwiritsidwanso ntchito komweko kukuyimiridwanso m’zisindikizo zisanu ndi ziwiri.

We will address these truths in the next article.

Tidzakurukura zvokwadi idzi muchinyorwa chinotevera.

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