Article

# Laodicea - Number Four

La’odikiya — Tirada Afraad

Overlapping Histories

Taariikho Is-dulsaaran

Author

Jeff Pippenger

Published

September 1, 2023

Formats

PDF
Word
Song MP3

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.

Qodobka aan tilmaamay ee ay u badan tahay in Stephen Haskell uusan arkin, in kastoo uu si dadban u taageeray aqoonsigiisa runta iftiiminaysa xaqiiqadan, waa tan: in taariikhda dhammaadka reer binu Israa’iiltii qadiimiga ahayd, isla mar ahaantaana laga helo bilowga Israa’iilka casriga ah oo ku dul-dhacaya isla muddadaas taariikheed. Markii Masiixu axdiga u adkaynayay kuwo badan muddo hal toddobaad ah (laba kun iyo shan boqol iyo labaatan maalmood), Israa’iiltii qadiimiga ahayd waxay ku nooleyd waaya-aragnimada La’odikiya, iyada oo qarka u saarnayd in laga tufiyo afka Rabbiga. Isla mar ahaantaana Israa’iilka casriga ahi wuxuu ku noolaa waaya-aragnimada Efesos. La’odikiya ee Israa’iiltii qadiimiga ahayd waa la kala firdhinayay, Efesosna ee Israa’iilka casriga ah waa la soo ururinayay isla taariikhdaas qudheeda.

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.

Oo, “haa,” haddii aad la yaabban tahay, waan ka warqabaa in toddobaadkii Masiixu axdiga ku adkeeyey si uu u oofiyo Daanyeel cutubka sagaalaad, kaasu oo ka bilaabmay baabtiiskiisii oo ku dhammaaday dhagax-ku-dhufashadii Istefanos, uusan si dhab ah u ahayn laba kun iyo shan boqol iyo labaatan maalmood; laakiin si nebiyeed hubaal wuu ahaa, waayo si nebiyeed sannadku wuxuu la egyahay saddex boqol iyo lixdan maalmood. Saddex boqol iyo lixdan maalmood oo toddoba lagu dhuftayna waa laba kun iyo shan boqol iyo labaatan maalmood, “bartamaha saxda ahna” ee toddobaadkaas nebiyeed waa iskutallaabta. Si nebiyeed Masiixu wuxuu iskutallaabta dhigay bartamaha saxda ah ee muddada nebiyeed ee laba kun iyo shan boqol iyo labaatan maalmood, sidaas ayuu ku muujinayaa in “toddobada goor” ee Laawiyiintii lix iyo labaatan lagu aasaasay laguna adkeeyey iskutallaabta Masiixa. Ma aha wax iska dhacay in marka Sister White ay wax barayso, sida ay samayso, in labada miis ee quduuska ah ee Xabaquuq; shaxdii 1843 iyo shaxdii 1850 ay nebiyaddii laba kun iyo shan boqol iyo labaatan sannadood ku leeyihiin bartamaha saxda ah ee shaxda, isla markaana labada shaxdoodba ay iskutallaabta ku leeyihiin bartamaha saxda ah ee sawirkaas.

> “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.

> “Kitaabku waxa ku jira dhammaan mabaadi’da ay dadku u baahan yihiin inay fahmaan si ay ugu habboonaadaan ama noloshan ama nolosha iman doonta. Mabaadi’dan oo dhammuna qof walba wuu fahmi karaa. Qof kasta oo leh ruux uu ku qaddariyo waxbariddeeda ma akhriyi karo xataa hal tuduc oo Kitaabka Quduuska ah ah isagoo aan ka helin fikrad waxtar leh. Laakiin waxbaridda ugu qiimaha badan ee Kitaabka Quduuska ahi laguma helo daraasad marmar ah ama aan xiriir lahayn. Nidaamkeeda weyn ee runta ah sidaas looma soo bandhigin in akhristaha degdegga badan ama taxaddar la’aanta ahi uu si sahal ah u garto. Qaar badan oo ka mid ah khasnadaheedu waxay ku qarsoon yihiin meel aad uga hooseysa oogada sare, waxaana lagu heli karaa oo keliya baaritaan dadaal badan leh iyo hawl joogto ah. Runta ka qayb qaadata samaynta guudkaas weyn waa in la baadhaa oo la soo ururiyaa, ‘halkan wax yar, halkaanna wax yar.’ Ishacyaah 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.

> “Marka sidaas loo baadho oo la isu keeno, waxaa la ogaan doonaa inay si qumman isugu habboon yihiin. Injiil kastaa waa kaabis kuwa kale, wax sii sheegid kastana waa sharraxaad mid kale, run kastana waa horumarinta run kale. Noocyada nidaamka Yuhuudda waxaa caddaynaya injiilka. Mabda’ kasta oo ku jira ereyga Ilaah wuxuu leeyahay meeshiisa, xaqiiqo kastana saamaynteeda. Dhismaha oo dhan, xagga qorshayntiisa iyo fulintiisaba, wuxuu marag u yahay Qoraagiisa. Dhisme noocaas ahna ma jiro maskax aan ahayn tan Kan Aan Xadidnayn oo hindisi karta ama samayn karta.” 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.

Marka lagu daro mabda’a ah in toddobada kiniisadood mid kasta lagu soo celceliyo taariikhda Milleriyiinta iyo weliba taariikhdeenna, waxaa jira mabda’ kale oo muhiim ah oo Adventism-kii hore aqoonsaday. Mabda’aas wuxuu muujinayaa in khadadka waxsii sheegidda ee “gudaha iyo dibadda” ee isla taariikhdaas ay Ruuxa Quduuska ahi u adeegsado gudbinta runta. Miller wuu garwaaqsaday arrintan, wuxuuna si toos ah u baray. Wuxuu si sax ah u baray in toddobada shaabadood ee Muujintii ay matalaan taariikh barbar socota ta kiniisadaha, hase yeeshee sawirkaas isbarbar socda dhexdiisa, shaabaduhu waxay matalaan run dibadeed, kiniisaduhuna run gudaha ah oo isla taariikhdaas ah. Uriah Smith isaguna wuxuu ka hadlayaa mabda’kan, wuxuuna adeegsadaa erayada “gudaha” iyo “dibadda,” kuwaas oo aniga ila muuqda inay yihiin habka ugu habboon ee lagu muujin karo labadaas khad ee isbarbar socda.

> “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.

> “Shaabadaha waxaa naloo soo bandhigay cutubyada 4aad, 5aad, iyo 6aad ee Muujintii. Muuqaallada lagu soo bandhigay shaabadahan hoostooda waxaa lagu tusayaa Muujintii 6, iyo aayadda kowaad ee Muujintii 8. Sida muuqata waxay ka kooban yihiin dhacdooyin ay kiniisaddu ku xidhan tahay laga bilaabo furitaanka maamulkan ilaa imaatinka Masiixa.

> “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.

> “Inkastoo toddobada kaniisadood ay soo bandhigayaan taariikhda gudaha ee kaniisadda, toddobada shaabadoodna waxay muuqaalka keenayaan dhacdooyinka waaweyn ee taariikhdeeda dibadda.” 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.

Haddaba waxaynu bilaabaynaa ka fiirsashadeenna toddobada kaniisadood. Waa muhiim in la garto in labada kaniisadood ee ugu horreeya, dabadeedna mar kale kaniisadda saddexaad iyo tan afraad, ay leeyihiin xiriir “sabab iyo saamayn” ah oo ku khasbaya in wadajir loo tixgeliyo. Smyrna waa kaniisadda matasha kuwa Rooma ay silciyeen, Efesosna waxay ahayd kaniisaddii injiilka gaadhsiisay dunida oo dhan.

> “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.

> “Waxay ahayd Antiyokh meesha xertii markii ugu horraysay loogu yeedhay Masiixiyiin. Magacan waxaa loo bixiyey iyaga, maxaa yeelay Masiixu wuxuu ahaa mawduuca ugu weyn ee wacdintooda, waxbariddooda, iyo wada sheekaysigooda. Si joogto ah ayay u soo xusuusan jireen dhacdooyinkii dhacay intii lagu jiray maalmihii adeeggiisii dunida, markaas oo xertiisu ay ku barakoobeen joogitaankiisii shakhsiga ahaa. Iyagoo aan daalin ayay ku dheeraan jireen waxbaristiisii iyo mucjisooyinkiisii bogsiinta. Bushimo gariiraya iyo indho ilmeynaya ayay kaga hadli jireen silicii uu beerta ku maray, khiyaanadii loo geystay, maxkamadayntiisii, iyo dilkiisii, dulqaadkii iyo is-hoosaysiintii uu ugu adkaystay caydii iyo jidhdilkii cadaawayaashiisu dusha ka saareen, iyo naxariistii Ilaah-u-egayd ee uu ugu duceeyey kuwii silcinayay. Sarakicitaankiisii iyo kor-u-kicitaankiisii, iyo shuqulkiisa samada ee uu ugu dhex-dhexaadinayo aadanaha dhacay, waxay ahaayeen mawduucyo ay ku farxi jireen inay ku dheeraadaan. Si xaq ah ayay quruumaha kale ugu yeedhi kareen Masiixiyiin, maadaama ay Masiixa ku wacdinayeen oo ay baryadooda Ilaah ugu jeedinayeen isaga dhexdiisa.”

> “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.

> “Ilaah baa iyaga siiyey magaca Masiixi. Kanu waa magac boqornimo, oo la siiyey dhammaan kuwa isku xidha Masiixa. Magacan buu ahaa kii Yacquub mar dambe ka qoray, ‘Kuwa hodanka ah sow idinma dulmaan fuliyaan, oo sow idinma jiidaan maxkamadaha hortooda? Sow iyagu ma caayaan magacaas sharafta leh ee laydiinku yeedho?’ Yacquub 2:6, 7. Butrosna wuxuu caddeeyey, ‘Haddii nin u xanuunsado isagoo Masiixi ah, yaanu ceeboobin; laakiinse arrintan aawadeed Ilaah ha ku ammaano.’ ‘Haddii magaca Masiixa dartii laydiin caayo, waad barakaysan tihiin; waayo, Ruuxa ammaanta iyo kan Ilaah ayaa idinku dul dega.’ 1 Butros 4:16, 14.” Falimaha Rasuullada, 157.

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

Kaniisaddii Efesos waxay matalaysay kaniisaddii hore ee ku noolayd “si cibaado leh Masiixa Ciise dhexdiisa,” taas oo ah “sabab” mar walba dhalisa “natiijo.”

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

> Hubaal, oo dhammaan kuwa doonaya inay si cibaado leh ugu noolaadaan Masiixa Ciise waa la silcin doonaa. 2 Timoteyos 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.

Cibaadooyinka kaniisadda Efesos waxay dhalisay silcintii uu matalo kaniisadda Simurna. Labada kaniisadood waxay metelaan xiriir sababeed iyo natiijo ah, natiijaduna waxay u baahan tahay in ay ka horrayso sabab. Silcinta qalalaasaha sharciga Axadda waxaa kicisa muujinta waxa Walaasha White ugu yeedho “cibaadooyinkii hore.” Cibaado ah oo lagu muujiyey taariikho hore, ama taariikho asal ah.

> “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.

> “In kasta oo ay jirto dib-u-dhac baahsan oo ku yimid iimaanka iyo cibaadada, haddana kaniisadahaan waxaa ku jira kuwa run ahaan Masiixa u raacsan. Ka hor booqashada ugu dambaysa ee xukummada Ilaah ku soo degayaan dunida, waxaa dadka Rabbiga dhexdooda ka dhici doona soo-nooleyn cibaado asaasiga ah oo aan la arag tan iyo wakhtiyadii rasuullada. Ruuxa iyo xoogga Ilaah ayaa lagu shubi doonaa carruurtiisa. Wakhtigaas dad badan ayaa iska sooci doona kaniisadahaas oo jacaylka dunidani uu beddelay jacaylkii Ilaah iyo Eraygiisa. Kuwo badan, wadaaddo iyo dadweyneba, ayaa si farxad leh u aqbali doona runahaas waaweyn ee Ilaah amray in wakhtigan la naadiyo si loo diyaariyo dad u diyaar ah imaatinka labaad ee Rabbiga. Cadowga nafaha wuxuu jecel yahay inuu carqaladeeyo hawshan; oo ka hor intuusan iman wakhtiga dhaqdhaqaaq caynkaas ah, wuxuu ku dadaali doonaa inuu ka hortago isaga oo soo gelinaya wax been-abuur ah. Kaniisadaha uu ku hoos keeni karo xooggiisa khiyaanada leh, wuxuu ka dhigi doonaa inay u ekaato in barakada gaarka ah ee Ilaah lagu shubay; waxaa muuqan doona wax loo malaynayo inay tahay xiiso diimeed oo weyn. Dad aad u tiro badan ayaa ku farxi doona in Ilaah si yaab leh ugu shaqaynayo iyaga, halka ay hawshu tahay tan ruux kale. Isaga oo huwan muuqaal diimeed, Shayddaan wuxuu doonayaa inuu fidiyo saamayntiisa dunida Masiixiga ah.” 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.”

Qaylada Saqda-dhexe ee “maalmaha ugu dambeeya” waa soo nooleynta “cibaado-qaddarinteedii asalka ahayd” ee lagu aqoonsaday tuducaas. Waa soo nooleyn ka dhacaysa dhaqdhaqaaq, ee ma aha kaniisad. Taariikhda ay Sister White u adeegsato inay ku tilmaanto soo nooleynta waa taariikhdii “waqtiyadii rasuullada,” taas oo ay matasho kaniisaddii Efesos. Soo nooleyntaas waxay dhalin doontaa “silcin.”

> “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.

> “Qaar badan waa la xidhxidhi doonaa, qaar badan ayaa magaalooyin iyo tuulooyin ka carari doona iyaga oo naftooda u baxsanaya, qaar badanna waxay noqon doonaan shahiiddo Masiixa aawadiis iyaga oo u taagan difaaca runta.” Selected Messages, buugga 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.

“noloshii Masiixa ee dhulka” ee tuducan xiga waxay ka dhigan tahay bilowgii kaniisadda Efesos, hase yeeshee sidoo kale waxay astaan u tahay taariikhda Adventism-ka La’odikiya ee dhammaadka dunida.

> “‘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.

> “‘Xukunkii dib buu u noqday, oo caddaaladdiina meel fog bay istaagtay; maxaa yeelay, runtu jidka bay ku dhacday, oo sinaanna ma geli karto. Hubaal, runtii way baabba’day; kii sharka ka tagaana wuxuu isu yeelaa ugaadh.’ Ishacyaah 59:14, 15. Tanu waxay ku rumowday noloshii Masiixa ee dhulka. Isagu wuxuu daacad u ahaa amarrada Ilaah, isagoo dhinac iska dhigay dhaqammadii iyo qawaaniintii dadka ee meeshoodii lagu sarraysiiyey. Taas aawadeed waa la necbaa oo waa la silcin jiray. Taariikhdan waa la soo celiyaa.” Casharrada Tusaalooyinka Masiixa, 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.

Khibradda uu matalayo Efesos waxay isla mar ahaantaas la dhacdaa khibradda La'odikiya. Yuhuuddii muran-jecelka ahayd waxay ahaayeen La'odikiyaankii reer binu Israa'iilkii hore, Masiixa iyo xertiisiina waxay ahaayeen Efesoskii reer binu Israa'iilka casriga ah. Yooxanaa Baabtiisaha ayaa soo bandhigay kaniisadda Efesos, wuxuuna matalaa kaniisadda ku jirta “maalmaha ugu dambeeya” oo ay ka soo horjeedaan La'odikiyaan, kuwaas oo isu yeedha Yuhuud, laakiin sidaas ma aha.

> “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.

> “Shaqadii Yooxanaa Baabtiisaha, iyo shaqada kuwa maalmaha ugu dambeeya ku baxa ruuxa iyo xoogga Eliiyaah si ay dadka uga kiciyaan danayn-la’aantooda, dhinacyo badan ayay isku mid yihiin. Shaqadiisu waa astaan u ah shaqada ay tahay in lagu qabto wakhtigan. Masiixu waa inuu mar labaad yimaado si uu dunida ugu xukumo xaqnimo. Rasuullada Ilaah ee sida farriinta ugu dambaysa ee digniinta ah ee dunida la siinayo, waa inay jidka u diyaariyaan imaatinka labaad ee Masiixa, sidii Yooxanaa ugu diyaariyey jidka imaatinkiisii kowaad. Shaqadan diyaarinta ah, ‘dooxo kasta waa la sarrayn doonaa, buur walbana waa la hoosayn doonaa; qalloocanna waa la toosin doonaa, meelaha qallafna waa la simi doonaa,’ waayo taariikhdu waa inay dib isu soo celisaa, mar kalena ‘ammaanta Rabbiga waa la muujin doonaa, oo binu-aadmiga oo dhammuna way wada arki doonaan; waayo afka Rabbiga ayaa ku hadlay.’” Southern Watchman, Maarso 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.

Efesos waa “sababta,” Smyrna-na waa “saameynta.” Pergamos iyo Tiyatira sidoo kale waxay matalaan xiriir sabab iyo saameyn ah. Pergamos waa kaniisaddii tanaasulka oo Masiixiyadda kharribtay iyada oo ku dartay jaahilinnimada. Kaniisaddii Masiixiga ahayd way dhacday markii ay aqbashay mabda’a ah in ay suurtagal tahay in sanam-caabudidda jaahilinnimadu ay xuduudaheeda gudaheeda kula noolaato. Boqorkii Constantine waa astaanta taariikhdaas tanaasulka leh, doorkiisii nebiyaduna wuxuu ahaa in uu soo saaro ridashada Masiixiyadda runta ah ka hor intaan baabbanimadu la muujin.

> 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.

> Ninna yaan qofna idinku khiyaanayn sinaba ha idin khiyaanayn; waayo maalintaasu ma iman doonto ilaa marka hore riddoobid timaaddo, oo ninkaas dembiga ah la muujiyo, oo ah wiilka halaagga; kaas oo iska hor yimaada oo isagu isu sarraysiiya wax kasta oo Ilaah la yidhaahdo ama la caabudo oo dhan; si uu isagu sida Ilaah ugu fadhiisto macbudka Ilaah, isaga oo isu muujinaya inuu Ilaah yahay. Miyaydaan xusuusanayn in markaan weli idinla joogay aan waxyaalahan idiin sheegay? Oo imminkana waad garanaysaan waxa celiya inuu wakhtigiisa ku muujiyo. Waayo qarsoodiga xumaantu durba wuu shaqaynayaa; laakiin kii hadda celiyaa wuu sii celin doonaa ilaa laga qaado jidka. Oo markaas ayaa kan sharka leh la muujin doonaa, kaas oo Rabbigu ku baabbi'in doono neefta afkiisa, oo ku tirtiri doono iftiinka imaatinkiisa. 2 Tesaloniika 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.

Kaniisadda Pergamos waxay ahayd “sababta,” Thyatira-na waxay ahayd “natiijada.” Nebi Daanyeel marar badan wuxuu soo bandhigaa taariikhda sida jaahilnimadu ugu banneysay jidka papalism-ka, iyo ridashada ka horreysay aasaaskii papacy-ga ee Bawlos tilmaamay waxaa lagaga hadlay Daanyeel cutubka kow iyo tobnaad.

> 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.

> Waayo, maraakiibta Kitiim ayaa ku iman doona isaga; sidaas darteed wuu murugoon doonaa, oo soo noqon doonaa, oo cadho u qaadi doonaa axdiga quduuska ah; sidaas ayuu yeeli doonaa; xataa wuu soo noqon doonaa, oo wuxuu la heshiin doonaa kuwa ka tagaya axdiga quduuska ah. Oo ciidan baa dhiniciisa istaagi doona, oo iyagu waxay nijaasayn doonaan meesha quduuska ah ee xoogga, oo waxay ka qaadi doonaan allabariga joogtada ah, oo waxay dhigi doonaan karaahiyada baabbi'inta keenta. Daanyeel 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.

Kaniisadda tanaasulka ee ka dhacday iimaanka ka hor intii aan awoodda baadarigu taariikhda ka soo muuqan waxaa Daanyeel ku matalay “kuwa” ka tegey “axdiga quduuska ah.” Markay ka tageen axdiga dabadeed, baadarinimadii, oo Daanyeel ku matalay “karaahiyada wax baabbi’isa,” ayaa la saaray carshiga dhulka. Sister White waxay tilmaamaysaa lixda aayadood ee ugu dambeeya Daanyeel kow iyo tobnaad markay leedahay, “wax sii sheegidda ku jirta Daanyeel kow iyo tobnaad waxay ku dhowdahay inay gaadho dhammaystirkeeda buuxa.” Lixdaas aayadood ee ugu dambeeya waa dhammaystirka ugu dambeeya ee Daanyeel kow iyo tobnaad, iyaduna waxay baraysaa in taariikhda lagu matalay aayadahaas ugu dambeeya ay ahayd mid astaan ahaan loogu sii muujiyey Daanyeel 11:30–36, kaas oo aqoonsanaya “sababta iyo natiijada” taariikhiga ah ee ay matalaan Pergamos iyo Thyatira.

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

> “Ma haysanno waqti aan luminno. Wakhtiyo dhib badan ayaa ina hor yaal. Dunidu waxa ay ku kacsan tahay ruuxa dagaalka. Dhawaan waxa dhici doona muuqaalladii dhibaatada ee lagu sheegay waxsii sheegyada. Waxsii sheegidda ku jirta Daanyeel cutubka kow iyo tobnaad waxay ku dhowdahay inay gaadho dhammaystirkeeda buuxa. Inta badan taariikhdii dhacday iyadoo fulinaysa waxsii sheegiddan mar kale ayaa la soo celin doonaa.”

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

> “Aayadda soddonaad waxaa lagu sheegay xoog ah in ‘aayadaha 30 ilaa 36 la soo xigtay.’”

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

> “Muuqaallo la mid ah kuwa lagu tilmaamay erayadan ayaa dhici doona.” Manuscript Releases, number 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.

Xiriirka sababta iyo natiijada ee Pergamos iyo Thyatira, iyo sidoo kale xiriirka sababta iyo natiijada ee Ephesus iyo Smyrna, ayaa lagu soo celin doonaa “maalmaha ugu dambeeya.” Protestant-ka Maraykanka ayaa la heshiin doona sanamcaabudidda, sida uu u matalo Pergamos (calaamadda ugu weyn ee sanamcaabudiddu waa caabudidda qorraxda), oo marka ay dib uga dhacaan iimaanka ayaa jidka loo diyaarin doonaa ninkii dembiga, si mar kale si nebiyaysan loo muujiyo. Inta dib-u-dhacaas iyo kor-u-qaadista baabtiisnimada kursiga lagu saarayo lagu celinayo, Ilaah isla mar ahaantaana wuxuu kicin doonaa kaniisad uu Ephesus tusaale u yahay, si ay farriinta Daanyeel iyo Muujintii u gaadhsiiso dunida, waxaana sidoo kale lagu soo celin doonaa silcintii uu Smyrna matalayey.

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:

Waxaan ka hadli doonaa saddexda kaniisadood ee u dambeeya ka dib markaan ka fiirsanno runta ah in afarta shaabad ee ugu horreeya ee Muujintii ay yihiin xariiq dibaddeed oo run ah oo barbar socda xariiqda gudaha ee runta ah ee ay matalaan afarta kaniisadood ee ugu horreeya. Sida horeba loo xusay, Uriah Smith sidan ayuu u dhigay:

> “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.

> “In kasta oo toddobada kaniisadood ay soo bandhigaan taariikhda gudaha ee kaniisadda, toddobada shaabadoodna waxay muuqaalka keenaan dhacdooyinka waaweyn ee taariikhdeeda dibadda.” 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.

Waxaannu muujinnay in afarta kiniisadood ee ugu horraysa ay matalaan laba xidhiidh oo “sabab iyo natiijo” ah oo lagu soo celceliyo “maalmaha ugu dambeeya.” Iyadoo lagu salaynayo hormuudkii Adventism-ka, hase ahaatee waxa ka sii muhiimsan awoodda Erayga Ilaah, afartaas taariikhood ee gudaha ee kiniisaddu waa in ay lahaadaan taariikh dibadeed oo u dhiganta, taas oo ay matalaan afarta shaabad ee ugu horraysa. Shaabadda koowaad iyo tan labaad waxay ka tarjumayaan isla astaamihii Efesos iyo Simurna, laakiin waxay adeegsadaan faras cad si uu u matalo hawsha Masiixiyadda dunida loogu qaadayo. Waxay matalaysaa hawsha dibadeed ee kiniisadda, shaabadda labaadna waxay matalaysaa dhiig-qubkii Simurna iyadoo loo marayo faras guduudan.

> 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.

> Oo anna waxaan arkay markii Wanku furay mid ka mid ah toddobadii shaabad, oo waxaan maqlay mid ka mid ah afartii xayawaan isagoo leh, sidii cod onkod ah, Kaalay oo arag. Oo anna waan arkay, oo bal eeg, waxaa yiil faras cad; kii fuushanaana wuxuu watay qaanso; taajna waa la siiyey isaga; oo wuxuu u baxay isagoo guulaysanaya, oo si uu u guulaysto. Oo markii uu furay shaabaddii labaad, waxaan maqlay xayawaankii labaad isagoo leh, Kaalay oo arag. Oo waxaa soo baxay faras kale oo guduudan; kii fuushanaana waxaa la siiyey amar uu nabadda uga qaado dhulka, si ay dadku isu laayaan; oo waxaa la siiyey isaga seef weyn. Muujintii 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.”

Sekaryaah waxa ku jira tuducyo kooban oo si toos ah u aqoonsanaya afarta faras ee lagu matalay afarta shaabad ee ugu horraysa ee Muujintii. Mid ka mid ah tuducyadaas ee cutubka tobnaad, Sekaryaah wuxuu caddeynayaa in marka roobka dambe la shubo, “adhiga reer Yahuudah” oo ah “gurigiisa” Ilaah loo rogi doono “faraskiisa quruxda badan ee dagaalka.”

> 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.

> Rabbiga roob weyddiista wakhtiga roobka dambe; markaas Rabbigu wuxuu samayn doonaa daruuro ifaya, oo wuxuu siin doonaa roobab mahiigaan ah, nin kastaana cawska beerta. Waayo, sanamyadu waxay ku hadleen wax aan micne lahayn, faaliyayaashuna been bay arkeen, oo waxay sheegeen riyooyin been ah; si aan waxtar lahayn bay u qalbiqaboojiyaan; sidaas daraaddeed waxay u tageen sidii adhi oo kale, way dhibtoodeen, maxaa yeelay ma jirin adhijir. Cadhadaydu waxay ka holacday adhijirrada, orgiyadiina waan ciqaabay; waayo, Rabbiga ciidammadu wuxuu soo booqday adhigiisa oo ah reer Yahuudah, oo wuxuu ka dhigay sidii faraskiisa quruxda badan ee dagaalka. Sekaryaah 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 marar badan bay caddeyneysaa in daadka Ruuxa Quduuska ah ee Bentakostii uu astaan u yahay roobka dambe ee imminka da’aya. Shaqadii dunida loo qabtay xilligii Bentakostiga waxaa metelaya kiniisadda Efesos, Efesosna waxay keentaa silicdilka uu metelayo Simirna, kaas oo Yooxanaa ku matalo “faraska cas” ee shaabadda labaad. Labada shaabad ee ugu horreeya waxay barbar socdaan labada kiniisadood ee ugu horreeya, waxayna sawirayaan “maalmaha ugu dambeeya,” marka roobka dambe la shubayo.

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.”

Ruuxa Waxsii-sheegidduna waxay sidoo kale doorataa dhammaadka shaabaddii saddexaad iyo bilowga shaabaddii afraad, sidaas ayayna isugu xirtaa (sabab iyo natiijo), iyadoo sidaas samaynaysana waxay taariikhda la matalay u dejisaa inay jirtay wakhtigeedii iyo “maalmaha ugu dambeeya.”

> “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.

> “Ruuxaas oo kale ayaa maanta la arkaa, kaas oo lagu metelay Muujintii 6:6–8. Taariikhdu waa inay soo noqotaa. Wixii horay u jiray mar kale ayay jiri doonaan.” Manuscript Releases, volume 9, 7.

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

Taariikhda gaarka ah ee Sister White, (oo la qoray 1898), ruuxa tanaasulka ee jidka u sii diyaariya baabbinimada in mar kale carshiga loo saaro, ayaa durba noolaa oo xoog lahaa; waayo dib-u-dhacii Protestantism-ka ee ka bilaabmay diidistii farriintii malaa’igta kowaad gugii 1844, wuxuu durba bilaabay (1863) inuu ku soo xadgudbo geeska Adventism-ka Protestant-ka.

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.”

Heshiiskii Pergamos waxaa lagu matalay “labo” miisaan qiyaaseed oo ku jira shaabaddii saddexaad. Laba miisaan oo wax lagu qiyaaso waxay u taagan yihiin qiyaas aan daacad ahayn. Shaabaddii saddexaad waxay horseeddaa shaabaddii afraad, oo lagu matalay “faras cirro leh” oo “dhimasho” ah, sidaas darteedna waxay u taagan tahay dilkii malaayiinta ay baabannimadu geystay intii lagu jiray Qarniyadii Mugdiga. “Naarta” waa waxa daba socda faraska cirrada leh ee baabannimada. Taariikhda shaabaddii saddexaad iyo tan afraad waxay barbar socotaa taariikhda kaniisadaha Pergamos iyo Thyatira. Heshiiskii Constantine wuxuu ahaa hawl socod-tartiib ah; sidaas darteed, ruuxa heshiisku wuxuu horeba uga jiray taariikhda shakhsiyeed ee Sister White, sida uu uga jiray wakhtigii Bawlos markii uu yidhi, “qarsoodiga xumaantu durba wuu shaqaynayaa.” Ka-tegidda iimaanka ee ka horraysa carshiga la saaro baabannimada mar walba waa taariikh socod-tartiib ah, oo “taariikhdaasu waa in dib loo soo celiyaa. Wixii jiray mar kale way jiri doonaan.”

> 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.

> Oo waxaan maqlay cod ka dhex yeedhaya afarta xayawaan oo leh, Qiyaas sarreen ah dinaar, iyo saddex qiyaas oo shaciir ah dinaar; oo eeg inaadan saliidda iyo khamriga waxyeellayn. Oo markuu furay shaabaddii afraad, waxaan maqlay codkii xayawaankii afraad oo leh, Kaalay oo arag. Oo waan eegay, oo bal eeg, faras cirro leh; kii ku fadhiyayna magiciisu wuxuu ahaa Geeri, Hadesna wuu la socday. Oo amar baa la siiyey iyaga qaybta afraad ee dhulka, inay ku laayaan seef, iyo gaajo, iyo dhimasho, iyo dugaagga dhulka. Muujintii 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 wuxuu aqoonsaday qalad kale oo nebiyadeed oo ku jira toddobada kaniisadood iyo toddobada shaabadood. Wuxuu tilmaamay kala sooc ula kac ah oo u dhexeeya afarta kaniisadood ee hore iyo saddexda kaniisadood ee dambe, dabadeedna mar kale isla arrintaas ayuu ku arkay afarta shaabad ee hore iyo saddexda shaabad ee dambe.

> “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.

> “Haatan waxa aynu daba-galnay kaniisadaha, shaabadaha, iyo bahallada, ama makhluuqaadka nool, ilaa heerka ay isu barbar dhigi karaan iyagoo daboolaya isla waqtiyada taariikhda. Shaabaduhu waa toddoba tiro ahaan, bahalladuse waa afar oo keliya. Waxaana habboon halkan in la ogaado in marka la furayo shaabadda koowaad, labaad, saddexaad, iyo afraad, bahalka koowaad, labaad, saddexaad, iyo afraad la maqlo iyagoo leh, ‘Kaalay oo arag;’ laakiin marka la furo shaabadda shanaad, lixaad, iyo toddobaad, codkaas oo kale lama maqlo. Sidoo kale saddexda kaniisadood ee ugu dambaysa, iyo saddexda shaabadood ee ugu dambaysa, isma barbar dhigaan iyagoo daboolaya isla waqtiyada taariikhda sida afarta kaniisadood ee hore iyo afarta shaabadood ee hore u sameeyaan. Laakiin, sida aynu muujinnay, kaniisadaha, shaabadaha, iyo bahalladu way iswaafaqaan iyagoo daboolaya isla waqtiyada taariikhda muddo ku dhow 1800 sannadood, ilaa aynu ka soo degayno wax yar ka badan nus qarni ka hor waqtigan hadda 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 kuma darin xaqiiqada ah in isla hannaankaas uu ka jiro turumbooyinka, laakiin wuu jiraa. Afarta turumbo ee ugu horreeya waa turumbooyin, laakiin saddexda turumbo ee ugu dambaysa waa saddex hoog. Afarta turumbo ee ugu horreeya waxay matalaan xukunka Ilaah ee ka dhanka ah Roomaankii jaahiliga ahaa sababo la xiriira sharciga Axadda ee Constantine sannadkii 321, halka saddexda hoog ee turumbooyinku ay matalaan Islaamka. Labadii hoog ee ugu horreeyey ee turumbooyinku waxay ahaayeen xukunno ka dhan ah Roomaankii baadariga ahaa sababo la xiriira sharciga Axadda ee ay dejisay sannadkii 538, halka hoogga saddexaad ee turumbadu uu yahay dhibaatada sharciga Axadda ee imanaysa mustaqbalka aadka u dhow.

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 wuxuu adeegsadaa fahamkii hormuudka ee saddexda kiniisadood ee u dambeeya sidii astaan keli ah oo uu ku tilmaamo saddex kaniisadood oo isku xilli ah oo jiray muddadii Millerite-ka. Dhammaan xoogga saarista ku jirta tuducan waxa bixiyey Bates.

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

> “‘Dhulka oo dhan, ayaa Rabbigu leeyahay; LABA QAYBOOD oo ku jira waa la gooyn doonaa, wayna dhiman doonaan; laakiinse QAYBTA SADDEXAAD ayaa ku hadhi doonta. Ilaah wuxuu leeyahay inuu QAYBTA SADDEXAAD dabka dhex marin doono, oo uu sifayn doono. Iyagu way baryi doonaan isaga, isaguna wuu maqli doonaa. Wuxuu odhan doonaa, ‘KANU WAA DADKAYGII’; iyaguna waxay odhan doonaan, RABBIGU WAA ILAAHAYGA.’ Qaybta koowaad, SARDIS, waa kiniisadda magac-u-yaalka ah ama Baabuloon. Qaybta labaad, Laodikiya, waa Adventist-ka magac-u-yaalka ah. Qaybta saddexaad, Filadelfiya, waa kiniisadda keliya ee runta ah ee Ilaah ku leeyahay dhulka, waayo, iyaga waxaa loo qaadi doonaa magaalada Ilaah. Muujintii 3:12; Cibraaniyada 12:22–24. Magaca Ciise ayaan mar kale idinku waaninayaa inaad ka carartaan reer Laodikiya sida looga cararo Sodom iyo Gomora. Waxbarashadoodu waa been iyo marin-habaabin; waxayna horseedaan halaag dhamaystiran. Geeri! GEERI!!* weligeed ah GEERI!!! ayaa raadkooda saaran. Xusuusta naagtii Luud.” Joseph Bates, Review and Herald, mugga 1, Noofambar 1850.

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

Taariikhdii Millerite-ka, Sardis waxay ahayd kaniisaddii lahayd magac sheeganaya inay noolayd, hase ahaatee way dhimatay.

> 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.

> Oo malaa’igta kiniisadda Sardisna qor; Waxyaalahan waxaa leh kan haysta toddobada Ruux ee Ilaah, iyo toddobada xiddigood; Waan aqaan shuqulladaada, in aad magac ku leedahay inaad nooshahay, oo aad dhimatay. Muujintii 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?

Dadka Ilaah mar walba magac bay leeyihiin. Magaca xilligii taariikhda Efesos ilaa Pergamos wuxuu ahaa Masiixi. Magaca xilligii xukunka baabbanimada wuxuu ahaa kiniisadda ku jirta cidlada. Magaca laga bilaabo soo-bixintii xiddigta waaberiga, John Wycliffe, wuxuu ahaa Borotestan. Wakhtiga dhammaadka ee 1798, Borotestanku mar hore ayay bilaabeen ku-noqoshadoodii wadajirka Roomaanka. Waxa markaas loo baahnaa oo keliya imtixaan muujinaya xaqiiqda ah in, inkastoo magacooda ay ku andacoonayeen, aanay mar dambe ahayn kiniisaddii la doortay. Gu’gii 1844, waxay gaadheen imtixaankii muujin lahaa in aanay mar dambe ahayn kiniisaddii sidday magaca axdiga Masiixa. Sheekada Eliiyaah waxay bixisaa markhaati labaad oo aad u faahfaahsan oo xaqiiqadan ah. Markay muujiyeen dabeecaddooda runta ah, way ku adkayd Millerites-ka inay markii hore gartaan in Borotestanku muujiyeen inay noqdeen gabdhihii Baabuloon. Laakiin Millerites-ku ugu dambayntii waxay sameeyeen isla waxaas, waxayna bilaabeen inay nafaha uga yeedhaan kiniisadahaas dhacay iyagoo fulinaya farriintii malaa’igta labaad. Dabadeedna waxaa jiray hannaan imtixaan ah oo sababi lahaa in Millerites-ku muujiyaan dabeecadahooda. Ma Filadelfiyiin bay ahaayeen mise La’odikiyaan?

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.

Kuwa reer Filadelfiya raacay Masiixa oo galeen Quduuska ugu Quduusan, kuwaas oo reer Miller ka mid ahaa ee diiday inay sidaas yeelaanna waxay muujiyeen dabeecadda reer La’odikiya. Sidaas awgeed, waxaynu ka helaynaa sababta macquulka ah ee aqoonsigii Bates ee saddexda kaniisadood inay yihiin kuwii isla taariikhdaas isku mar jiray. Taariikhdaas waxaa lagu dhammaystiray qaab-dhismeedka nebiyadeed ee masaalka tobanka bikradood, kaas oo waxyigu inoo sheegayo in la fuliyey oo weliba loo fulin doono xaraf kasta si buuxda.

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

> “Masaalka tobanka bikradood ee ku jira Matayos 25 waxa uu sidoo kale muujinayaa waayo-aragnimada dadka Adventist-ka ah.” 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.

> “Waxaan marar badan loo ii tilmaamaa masalka tobanka bikradood, shan ka mid ahi ay caqli lahaayeen, shanna nacasnimo. Masalkan waa la fuliyey, welina waa la fulin doonaa ilaa xarafkiisa ugu dambeeya, waayo wuxuu leeyahay ku-dhaqan gaar ah oo ku saabsan wakhtigan, oo sida farriinta malaa’igta saddexaad, waa la fuliyey, wuxuuna sii ahaan doonaa runta wakhtigan taagan ilaa dhammaadka wakhtiga.” 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.

Saddexda kaniisadood ee u dambeeya waxay matalaan kuwa ka baxsan dhaqdhaqaaqii Millerite-ka sida Sardis, halka kuwa ku jiray dhaqdhaqaaqa ay matalaan midkood Philadelphia ama Laodicea. Saddexdaas kaniisadood waxaa lagu aqoonsaday Muujintii cutubka saddexaad, afarta kaniisadood ee ugu horreeyana waxay ku jiraan cutubka labaad. Sidaas darteed, marka Sister White ay tixraacayso taariikhda cutubka saddexaad ee Muujintii, waxay tilmaamaysaa isla kaniisadihii uu Joseph Bates hadda aqoonsaday.

> “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.

> “Bal eeg siday tani u tahay tilmaamid! Immisa badan ayaa ku jira xaaladdan cabsi leh. Waxaan si daacad ah uga baryayaa wadaad kasta inuu si feejigan u barto cutubka saddexaad ee Muujintii, waayo dhexdiisa waxaa lagu sawiray xaaladda waxyaalaha ka jirta maalmaha ugu dambeeya. Aayad kasta oo cutubkan ku jirta si taxaddar leh u barta, waayo erayadan ayuu Ciise idiinkula hadlayaa.” Manuscript Releases, volume 18, 193.

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

Saddexda kiniisadood ee casriga ahaa ee taariikhda Milleriyiinta ayaa lagu soo celiyaa dhammaadka Adventism-ka. Joseph Bates wuxuu aqoonsanayey dhaqdhaqaaqyada xilligii Milleriyiinta, wuxuuna Sardis u aqoonsaday gabdhaha Baabuloon, kuwaas oo ahaa dhegaystayaashii bartilmaameedka u ahaa farriinta malaa’igta labaad. Wuxuu ka hadlayey halgankii u dhexeeyey adhigii yaraa ee Masiixa raacay oo galay Meesha ugu Quduusan Oktoobar 22, 1844, iyo kuwii diiday inay ka soo baxaan meesha quduuska ah. Wuxuu isku dayayey inuu La’odikiyaanka uga yeedho gudcurkii ay qaateen, ugu yaraan qayb ka mid ah indho la’aantooda La’odikiyaanimo-na waxa ay ka dhalatay xaqiiqda ah in William Miller uu qaatay meel hoggaamineed oo ka dhex jirtay dhaqdhaqaaqa La’odikiyaanka. Kani waa isla halgankii lagu aqoonsaday farriinta loo diray Filadelfiya.

> 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.

> Bal eeg, kuwa ka tirsan sunagogga Shaydaanka, kuwa isku sheegaya inay Yuhuud yihiin, balse aan ahayn, ee been sheega—bal eeg, waxaan ka dhigi doonaa inay yimaadaan oo ku sujuudaan cagahaaga hortooda, oo ay ogaadaan inaan ku jeclaaday. Muujintii 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.

Dhibaato diimeed had iyo goor waxay dhalisaa laba nooc oo caabudayaal ah, sida ay ku dhacday Niyad-jabkii Weynaa. Gogoshii Protestantism-ka ayaa hadda laga qaaday Sardis, markii ay Rooma ku noqdeen oo ay si rasmi ah u noqdeen gabadhii Rooma. Markaas gogoshii waxaa qabtay Adventism-kii Millerite-ka, hase yeeshee tijaabo ayaa wax yar dabadeed soo saari doontay laba qaybood oo isku sheegta inay yihiin adhiga yar. Adhi run ah iyo adhi been-abuur ah. Bates wuxuu matalayay adhiga yar ee raacay Masiixa oo galay Meesha Ugu Quduusan. Halgan kiisu wuxuu la jiray Laodiceans kuwaas oo isku sheegtay inay yihiin adhiga yar. Isagoo Filadelfiyan ah, halgankii Bates wuxuu la jiray sunagogga Shayddaanka, koox isku sheegatay inay tahay dadkii Ilaah, hase yeeshee been bay sheegeen oo Yuhuud ma ahayn.

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.

Marka masalkaasi ay markii ugu dambaysay ku rumoobayso dhammaadka Adventism-ka, waxaa jiri doona dad axdi ah oo la doortay oo laga gudbay wakhtiga dhammaadka ee 1989, sida isla hoggaankii Yuhuudda looga gudbay wakhtigii dhalashadii Masiixa, taas oo matalaysa wakhtiga dhammaadka ee taariikhdaas nebiyadeed. Marka taariikhda Masiixa ay gaadhay gelitaankii guusha lahaa ee Yeruusaalem, waxaa lagu tusaaleeyey taariikhda Qayladii Habeenbadhka ee wakhtigii Millerite-ka. Waxyi-qoristu marar badan ayay isbarbar dhigtaa calaamadda iskutallaabta iyo Niyad-jabkii Weyn ee 1844. Yuudas wuxuu matalaa La'odikiyaankii taariikhda Masiixa, rasuulladuna waxay ahaayeen Filadelfiyaankii. Saddex sano iyo badh ka dib iskutallaabta, Filadelfiyaankii, oo uu matalayey Bates, waxay isku dayeen inay La'odikiyaanka uga yeedhaan kaniisad dhacday oo uu matalayey xertii Yuudas Iskariyod.

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.

Sannadkii 1989 dadkii hore loo doortay ee axdiga lahaa waxay diideen iftiinkii la furfuray, waana la dhaafay. Markii niyad-jabkii ugu horreeyey ee Luulyo 18, 2020 yimid, habkii imtixaanku wuxuu ka dhex billowday kuwii hore ugu muuqday inay ka tirsanaayeen isla dhaqdhaqaaqa. Hase ahaatee, koox keliya waa La’odikiya, kooxda kalena waa Filadelfiya. Sida Yuudas saddex jeer axdi ula galay Sanhedriinka si uu Masiixa u gacangeliyo ka hor iskutallaabta, La’odikiyaanka taariikhda ka dambaysa Sebtembar 11, 2001 waxay seegi doonaan saddex fursadood oo ay ku toobad keenaan. Sharciga Axadda ee dhowaan iman doona waxaa loo muujin doonaa si la hubo sida Yuudas oo geed ka soo laadlaaday, in La’odikiyaanku ay ka go’an yihiin Filadelfiyaanka. Waa xilligii goosashada marka haramaha laga sooco sarreenka. Waxaannu si degdeg ah ugu sii dhawaanaynaa goosashadaas.

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.

Runahan waxaa la gartaa oo keliya marka—haddii aynu diyaar u nahay in aynu fahanno—habka keliya ee kitaabiga ah ee daaha ka qaadi kara oo xaqiijin kara “runta” uu yahay “taariikhinimo.” Habka runta ahi ma aha preterism, futurism, dispensationalism, woke-ism, xeeldheeraanta naxwaha ama taariikhda, ama nooc kasta oo ka mid ah badanaha been-abuurka shaydaanka. Waxaa jira oraah si weyn loo yaqaan oo loo nisbeeyo faylasuuf qarnigii toddoba iyo tobnaad la oran jiray Jean-Jacques Rousseau, taas oo siyaabo badan dib loogu sheegay, hase yeeshee nuxurka fikraddu waa, “Khaladku xididdo badan buu leeyahay, laakiin runtu mid keliya bay leedahay.” “Runtu” waa Alfa iyo Oomega, kaas oo ah sida xidid ka soo baxa dhul engegan.

> “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.

> Sidaas oo kale ayaa Baybalka, oo ah khasnadda hodantinimada nimcadiisa, uu yahay. Ammaanta xaqiiqooyinkiisa, oo u sarreeya sida samada oo koobaya daa’imnimada, lama garto. Dadka intiisa badan, Masiixa qudhiisu wuxuu u yahay “sida xidid ka soo baxay dhul engegan,” mana ku arkaan “qurux ay” isaga “u jeclaadaan.” Ishacyaah 53:2. Markii Ciise dadka dhex joogay, isagoo ah muujintii Ilaah ee bini-aadannimada dhexdeeda, culimmadii iyo Farrisiintii waxay ku yidhaahdeen, “Adigu waxaad tahay reer Samaariya, oo jin baad qabtaa.” Yooxanaa 8:48. Xataa xertiisii waxaa sidaas u indho tiray danaysiga qalbiyadooda ku jiray, oo way ka gaabiyeen inay fahmaan kii u yimid inuu Aabbaha jacaylkiisa u muujiyo. Taas aawadeed Ciise wuxuu kelinimo ku dhex socday dadka dhexdooda. Si buuxda waxaa loogu garanayay samada oo keliya.” Fikradaha Ka Yimid Buurta Barakooyinka, 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.

Runta aan hadda wadaagayno waa in lagu gartaa macnaha ah in koboca runta uu taariikhda oo dhan si tartiib-tartiib ah u socdo, waxaana ka sii muhiimsan in fahamkeenna runta lagu meeleeyo macnaha Alfa iyo Oomeega, oo ah macnaha Ciise ku aqoonsanayo dhammaadka wax la bilowgiisa.

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.

Kiniisadda afraad waa Tiyatira, waxayna ka dhigan tahay xilligii baadarinimadu u talinaysay sidii boqortooyadii shanaad ee waxsii sheegidda Kitaabka Quduuska ah, kaas oo ah xilligii kiniisaddii cidlada ku jirtay ay maxaabiisnimada ku ahayd. Maxaabiisnimadii reer binu Israa’iil ruuxiga ah ay ku hoos jireen Baabuloon ruuxiga ah muddo kun laba boqol iyo lixdan sannadood ah waxaa astaan u ahayd maxaabiisnimadii reer binu Israa’iil ee dhabta ahaa ay ku hoos jireen Baabuloon dhabta ah toddobaatan sannadood.

> “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.

> “Maanta kiniisadda Ilaah waa xor inay sii waddo ilaa dhammaystiridda qorshaha rabbaaniga ah ee badbaadinta qoom luntay. Qarniyo badan dadka Ilaah waxay ku jireen xannibaad lagu saaray xorriyadahooda. Wacdinta injiilka ee daahirnimadiisa ku jirta waa la mamnuucay, waxaana lagu soo rogay ciqaabaha ugu daran kuwii ku dhiirrada inay ka hor yimaadaan awaamiirta dadka. Sidaas darteed, beertii canabka ee anshaxa weyn ee Rabbiga waxay ku dhowaatay inay gebi ahaanba cidlo ahaato. Dadkii waxaa laga xayuubiyey iftiinkii erayga Ilaah. Mugdiga qaladka iyo khuraafaadku wuxuu halis geliyey inuu tirtiro aqoonta diinta runta ah. Kiniisadda Ilaah ee dhulka joogta waxay si dhab ah ugu jirtay maxaabiisnimo muddadan dheer ee silicdilka aan kala go’a lahayn, sida carruurtii Israa’iil loogu haystay maxaabiisnimo Baabuloon intii lagu jiray wakhtigii masaafurinta.” 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.

Toddobaatankii toddobaatanka sannadood ee Baabuloon waxaa lagu metelaa kaniisadda Tiyatira. Kaniisadda Tiyatira waa natiijadii ka dhalatay sababtii, taas oo lagu metelo Bergamos. Bergamos waxaa astaan u ah boqor Constantine, kaas oo isku daray sanamcaabudidda iyo Masiixiyadda. Calaamadda sanamcaabudiddiisu waxay ahayd qorrax-caabudid. Sababta Kitaabiga ah ee Israa’iiltii hore loogu kaxeeyey maxaabiisnimo intii lagu jiray toddobaatanka sannadood ee Tiyatira waa in boqorradoodu ay xiriirro iyo axdiyo la sameeyeen quruumaha sanamcaabudka ah ee ku hareeraysnaa, taas oo ahayd caasinimo toos ah oo ka dhan ah Erayga Ilaah. Ilaah marar badan ayuu Israa’iil uga digay inayan ku dhex milmin quruumaha gaalada ah ee ku wareegsanaa. Tobanka Amar, oo ah waxii ugu weynaa ee Israa’iiltii hore loo igmaday inay ahaadaan kuwa lagu aaminto, wuxuu si cad u mamnuucayaa in sanamyo la caabudo. Markii Rabbigu ag maray Muuse godkii Xoreeb oo uu dabeecaddiisa muujiyey, laba jeer ayuu ku daray digniinta aynu halkan uga jeedno.

> 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.

> Oo isna wuxuu yidhi, Bal eeg, axdi baan dhigayaa; dadkaaga oo dhan hortooda ayaan ku samayn doonaa waxyaalo yaab leh oo aan weligood lagu samayn dhulka oo dhan iyo quruunna midkoodna; oo dadka oo dhan oo aad dhex joogto waxay arki doonaan shuqulka Rabbiga, waayo waxa aan kula samayn doono waa wax cabsi badan. Haddaba xaji waxa aan maanta kugu amrayo; bal eeg, waxaan hortaada ka eryayaa reer Amor, iyo reer Kancaan, iyo reer Xeed, iyo reer Feris, iyo reer Xiwi, iyo reer Yebuus. Iska jir naftaada, yaanay dhicin inaad axdi la dhigato dadka deggan dalka aad gelayso, waaba intaasoo ay dabin kuugu noqdaan dhexdaada. Laakiin waa inaad duntid meelahooda allabariga, sanamyadoodana jebisaan, geedahooda Asheeraahna goysaan. Waayo, waa inaadan caabudin ilaah kale; maxaa yeelay Rabbiga, oo magiciisu yahay Masayr, waa Ilaah masayr badan. Yaanay dhicin inaad axdi la dhigato dadka deggan dalkaas, oo markay ilaahyadooda daba socdaan sida dhillaysi oo ay allabaryo u bixiyaan ilaahyadooda, midkood kuu yeedho adiguna aad ka cuntid allabarigiisa; oo aad gabdhahooda u guursatid wiilashaada, gabdhahooduna markay ilaahyadooda daba socdaan sida dhillaysi ay wiilashaadana ka dhigaan inay ilaahyadooda daba socdaan sida dhillaysi. Baxniintii 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.

Laba jeer ayuu Ilaah uga digay reer binu Israa’iilkii hore cutubkan keliya dhexdiisa, waxaana jira marag-furyo kale oo badan oo Kitaabka Quduuska ah ku saabsan amarkii la siiyey reer binu Israa’iilkii hore oo ahaa inaanay axdi la gelin quruumaha sanamyada caabuda ee ku wareegsan. Is-afgaradyadaas tanaasulka ahi waxay ka bilowdeen markii reer binu Israa’iilkii hore diideen Ilaah iyo teokraasiyaddiisii. Markii ay boqor doonayeen, Ilaah wuxuu u oggolaaday inay boqor yeeshaan, oo wixii markaas ka dambeeyey boqorradii intooda badnaa, oo hubaal boqor kasta oo tobanka qabiil ee woqooyi ah, waxay iska indhatireen amarkaas qudhiisa. Mabda’ii waajibinayey in Israa’iil ka go’doonsanaato oo ka soocnaato quruumaha sanamyada caabuda ee ku hareeraysan waa la diiday, waxaana taas lagu muujiyey tanaasulkii Constantine dabadeed astaan u noqon lahaa. Pergamos iyo Constantine waxay metelaan fallaagadii boqorrada Israa’iil ee sanamcaabudidda soo geliyey kaniisadda Ilaah. Riditaankii iimaanka ee ka bilaabmay Boqor Saa’uul wuxuu astaan u ahaa riditaankii iimaanka ee kaniisadda Masiixiga ah oo horseeday maxaabiistii Baabuloon ruuxiga ah. Taariikhda quduuska ah ee ka bilaabmata Boqor Saa’uul iyo wixii ka dambeeyey ilaa maxaabiistii Baabuloon waxaa astaan u ah kaniisadda Pergamos. Maxaabiistii toddobaatanka sannadood ee xigtayna waxay ahayd kaniisadda Thyatira.

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

Efesos waxay ka dhigan tahay kaniisadda u baxda inay qabsato Dhulkii Ballanqaadka. Efesos waxay ka dhigan tahay wakhtigii Muuse iyo samatabbixintii reer binu Israa’iil laga samatabbixiyey addoonsigii Masar.

> “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.

> “Kitaabku waxay ururisay oo isku xidhxidhay khasnaddeeda jiilkan ugu dambeeya aawadiis. Dhammaan dhacdooyinkii waaweynaa iyo macaamilaadkii quduuska ahaa ee taariikhda Axdigii Hore way soo noqnoqdeen, welina way ku soo noqnoqonayaan kaniisadda maalmahan ugu dambeeya.” 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.

Taariikhda uu matalayay samatabbixintii Masar laga soo bixiyey ayaa lagu soo celiyaa maalmaha ugu dambeeya. Sidaas daraaddeedna waxaa sidoo kale lagu soo celiyey taariikhda Millerite-ka. Taas aawadeed Sister White marar badan ayay taariikhdaas u tixraacdaa si ay ugu sharaxdo taariikhda Millerite-ka. Waxay Niyad-jabkii Weyn ee 1844 la waafajisaa niyad-jabkii Cibraaniyiinta markii ay hor taagnaayeen Badda Cas, iyadoo ciidankii Fircoon xaggooda dambe kaga soo dhowaanayey. Waxay sidoo kale taariikhda samatabbixinta Masar ka waafajisaa wakhtigii Masiixa; sidaas darteed, niyad-jabkii xertii ee iskutallaabta waxaa astaan u ahaa niyad-jabkii Badda Cas agteeda, kaas oo isaguna sidoo kale astaan u ahaa Niyad-jabkii Weyn ee 1844. Niyad-jabkii iskutallaabtu wuxuu matalay bilowgii kiniisadda Efesos. Wakhtigii Muuse ee bilowgii reer binu Israa'iil ee qadiimiga ahaa, oo uu matalayey kiniisadda Efesos, ayaa sidoo kale astaan u ahaa bilowgii Israa'iilka casriga ah wakhtigii Masiixa. Labada taariikhoodba waxaa matala kiniisadda Efesos. Runta aan halkan ku aqoonsanayno waxa sannado badan si fagaare ah u soo bandhigay Future for America, sidaas darteed waxaan kaliya bixinayaa dulmar.

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.

Taariikhda Masiixa dhexdeeda, waxaynu ka helaynaa bilowga dadka axdiga cusub ee la sara kicinayo iyadoo la dhaafayo dadkii hore loo doortay ee axdiga. Taariikhda Masiixu waa dhammaadka Israa’iiltii qadiimiga ahayd, oo taariikhda samatabbixintii Masar ee bilowgii Israa’iiltii qadiimiga ahaydna waxaa jiray dad axdi ah oo hore loo doortay kuwaas oo la dhaafay si loogu beddelo dad axdi cusub ah.

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.

Taariikhda Masiixa dhexdeeda, dadkii hore ee la doortay waxay gaadheen gunaanadkoodii ugu dambeeyey sannadkii 70, markii Yeruusaalem la burburiyey. Bilowgii, xilligii Muuse, dadkii hore ee la doortay waxay ku dhinteen cidlada muddadii afartan sannadood ahayd; Yashuuca iyo Kaaleebna waxay noqdeen wakiilladii dadka cusub ee la doortay, kuwaas oo loo qaddaray inay farriinta geeyaan Dhulkii Ballanka, sida rasuulladii xilligii kaniisadda Efesos ay injiilka ugu qaadeen dunida.

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.

Bilowga iyo dhammaadka Israa’iiltii hore, iyo sidoo kale bilowga Israa’iilta casriga ah, dhammaantood waxay tilmaamayaan kala-guur ka yimid qoom hore loo doortay una gudbaya qoom cusub oo la doortay. Markhaatiga laba ama saddex wax baa lagu adkeeyaa; oo mid kasta oo ka mid ah saddexdan xariiq ee markhaatiyadu waxay caddeeyaan furriinka qoomkii hore loo doortay, markhaatiyaashanna waxay xambaarsan yihiin saxiixa Alfa iyo Oomega, Kan dhammaadka ka muujinaya bilowga. Waxaa jiri doona qoom hore loo doortay oo la dhaafo marka Ilaah axdi la galo boqol iyo afar iyo afartan kun. Ilaah ma aha kan jahawareerka abuura; Isagu marnaba isma beddelo, eraygiisuna marnaba ma guuldarraysto.

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.

Samatabbixintii Masar iyo guulihii Ilaah ku sameeyey Yashuuca waxaa matalaya kiniisadda Efesos, laakiinse Efesos waxaa loo qaddaray inay jacaylkeedii hore lumiso. Markii Yashuuca la aasay, waxaa kacay qarni kale, taasoo calaamadaynaysa muddadii uu matalayo Simurna. Hawshii yaabka lahayd ee Yashuuca ee nadiifinta Dhulkii Ballanqaadka si buuxda looma dhamaystirin, waayo, dadku way isku qanceen oo waxay ka tageen hawshii Yashuuca loo siiyey. Waxay lumiyeen jacaylkoodii hore. Muddadaas way sii socotay ilaa Israa’iil Ilaah diidday oo Samuu’eel uu Saa’uul boqor ugu subkay, sidaasna lagu soo geliyey kiniisadda Bergamos.

> “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.

> Farriintu waxay u timid Simarna, oo ahayd kaniisad ku taallay Aasiya Yar, sidoo kalena waxay u timid kaniisadda Masiixiga ah oo dhan intii lagu jiray qarniyadii labaad iyo saddexaad. Waxay ahayd xilli ay heesannimadu samaynaysay iska-caabbinteedii ugu dambaysay si ay u hanato sarreynta dunida. Masiixiyaddu waxay ku faaftay xawaare yaab leh, ilaa ay dunida oo dhan caan ka noqotay. Qaar waxay aqbaleen rumaysadka Masiixa sabab la xiriirta qalbi-beddel, kuwo kalena sababta xoogga doodda ee la horkeenay, kuwo kalena iyagoo arkay in qaddiyadda heesannimadu sii wiiqmayso, siyaasaduna waxay ku hoggaamisay dhinaca ballanqaadayey guusha. Xaaladahani waxay wiiqeen ruuxnimadii kaniisadda. Ruuxa Waxsii-sheegidda, oo lagu gartay kaniisaddii rasuullada, si tartiib tartiib ah ayuu u lumay. Kanu waa hadiyad keenta kaniisadda lagu aamminay midnimada rumaysadka. Markii nebiyo run ahi sii jiri waayeen, waxbariddo been ah ayaa si degdeg ah u faaftay; falsafaddii Giriiggu waxay horseedday fasiraad qalloocan oo Qorniinka ah, iyo is-xaq-u-yeelashadii Farrisiintii hore, oo Masiixu marar badan cambaareeyey, ayaa mar kale ka soo muuqatay dhexda kaniisadda. Aasaaska waxaa la dhigay intii lagu jiray labada qarni ee ka horreeyey xukunkii Constantine, si loogu gogol-xaadhayo sharkaas oo si buuxda u bislaaday intii lagu jiray labada qarni ee ka dambeeyey. Muddadan gudaheeda, shahiidnimadu waxay caan ka noqotay meelo badan oo ka mid ah Boqortooyadii Roomaanka. In kastoo tani yaab u muuqan karto, haddana sidaas oo kale ayay run u tahay. Waxay ahayd natiijada xidhiidhkii ka dhex jiray Masiixiyiinta iyo heesannada.

> “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.’

> “Dunidii Rooma dhexdeeda waxaa la ixtiraami jiray diinta quruumaha oo dhan, laakiin Masiixiyiintu qaran ma ay ahayn; waxay ahaayeen oo keliya firqo ka tirsan dad la quudhsado. Sidaas daraaddeed, markii ay ku adkaysteen inay cambaareeyaan diinta dadka dabaqadaha oo dhan, markii ay yeesheen shirar qarsoodi ah, oo ay gebi ahaanba iska sooceen caadooyinka iyo dhaqamada qaraabadooda ugu dhow iyo saaxiibbadooda ugu sokeeya, waxay noqdeen kuwo laga shakiyo, badanna ay silciyaan madaxda heesanka ah. Marar badan ayay silcinta isku soo jiidi jireen, xataa marka aanay jirin ruux mucaaradnimo oo ku jiray maskaxda taliyayaasha. Si ruuxdan loo muujiyo, taariikhdu waxay bixisaa faahfaahinta dilkii Cyprian, baadarigii Carthage. Markii xukunkiisii la akhriyey, qaylo guud ayaa ka yeedhay dadkii badnaa ee Masiixiyiinta ahaa ee dhegaysanayay, kuwaas oo yidhi, ‘Annaguna isaga waan la dhimanaynaa.’”

> “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.

> “Ruuxa ay Masiixiyiin badan oo qirasho ahaan Masiixiyiin u ahaa ku aqbaleen dhimashada, oo xataa si aan loo baahnayn u kiciyeen cadaawadda dawladda, waxay u badan tahay in ay wax badan ku lahayd soo bixitaankii, sannadkii 303 M., ee xeerkii silicdilka, ee boqor Diocletian iyo kaaliyihiisii Galerius. Xeerku wuxuu ahaa mid caalami ah xagga ruuxdiisa, waxaana lagu dhaqan-geliyey si ka badan ama ka yar adkaysi muddo toban sannadood ah.” 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.

In kasta oo Simurna ay ka mid tahay labada kaniisadood ee aan canaan ka helin Rabbiga, haddana taariikhdu waxay marag ka tahay in kuwii muddadaas lagu shahiiday ay matalayaan qaar dhiirrigelintoodu ku salaysnayd kicitaanno bini-aadmi ah ee aan ahayn kuwo rabbaani ah. Kitaabka Xaakinnadu wuxuu ku furmaa isagoo tilmaamaya dhimashadii Yashuuca, waxaana kitaabka ku jira aayad laba jeer lagu celiyey oo qeexaysa taariikhda xaakinnada. Markii labaad ee aayaddaas la soo xigtana waa aayadda ugu dambaysa ee kitaabka. Aayadda ugu horraysa ee kitaabku waxay calaamadisaa dhammaadka Yashuuca, aayadda ugu dambaysana waxay soo koobaysaa taariikhda.

> 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.

> Haddaba markii Yashuuca dhintay ayaa waxaa dhacday in reer binu Israa’iil Rabbiga weyddiiyeen, iyagoo leh, Yaa nooga horrayn doona reer Kancaan si uu ula dagaallamo?… Waagaas boqor kama jirin Israa’iil, laakiin nin kasta wuxuu sameyn jiray wixii indhihiisa qumman kula ahaa… Waagaas boqor kama jirin Israa’iil; nin kasta wuxuu sameyn jiray wixii indhihiisa qumman kula ahaa. Xaakinnada 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.

Sida taariikhda Simurna, “nafta” ama “is-wax-u-qabso” waxay ahayd mawduuc asaasi ah bilowgii ilaa dhammaadkii. Sababtoo ah boqor ma ay lahayn, waxay go’aansadeen inay sameeyaan wax kasta oo ay iyagu doortaan inay sameeyaan. Hanuun la’aanta ayaa ahayd waxa Haskell ku aqoonsaday taariikhda Simurna, taas oo ay ka dhiganayd inaanu jirin Ruuxa Waxsii-sheegidda oo firfircoon. Labada taariikhoodba, hanuun la’aantu waxay furtay albaabka in go’aannada lagu saleeyo dhiirrigelinta qofka qudhiisa. Efesos waxay matalaysaa samatabbixintii Masar laga soo bixiyey. Taariikhda ku qoran kitaabka Xaakinnada waxaa matala kiniisadda Simurna. Laga bilaabo boqor Saa’uul ilaa maxaabiisnimadii Baabuloon waxaa matala kiniisadda Bergamos, maxaabiisnimada Baabuloonna waxaa matala kiniisadda Tiyatira.

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.

Iyadoo la waafaqsan yahay ifafaalaha ay aqoonsadeen hormuudayaashu, waxaa jira qaybsanaan afar iyo saddex ah oo ku jirta kiniisadaha, shaabadaha, iyo buunanka; afarta kiniisadood ee ugu horreeya taariikhda Israa’iiltii hore waxay ka bilaabmaan maxaabiistii Masar waxayna ku dhammaadaan maxaabiistii Baabuloon, waayo Alfa iyo Oomega had iyo jeer wuxuu ku gartaa dhammaadka bilowga. Afarta kiniisadood ee ugu horreeya taariikhda Israa’iilta casriga ahna waxay ka bilaabmaan hoos-imaatinkii Yuhuudda ee awoodda Roomaanka, afartaas kiniisadoodna waxay ku dhammaadaan hoos-imaatinkii Yuhuudda ruuxiga ah ee Roomaanka ruuxiga ah muddo kun iyo laba boqol iyo lixdan sannadood ah.

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.

Waxa ku xigtay Thyatira waxay ahayd Sardis, taas oo bilaabatay markii ay ka soo baxeen maxaabiistii Baabuloon ee Thyatira astaan ahaan u matalayey. Sardis waa kiniisadda lahayd magac ah inay noolayd, laakiin ma ay noolayn. Qirashadoodii nololeed waxay ahayd been. Waxa xiiso leh, toddobada kiniisadood oo dhan, waa erayga Sardis kan aan lahayn qeexid. Qeexitaanno ayaa loo nisbeeyey Sardis iyadoo lagu salaynayo macnaha guud ee taariikhda iyo aayadaha, laakiin ma jiro qeexid etimooloji ah oo magacaas leh. Waxay leedahay magac, laakiin ma leh.

> “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.

> “Laakiinse macbudkii labaad ma uu gaadhin kii hore xagga haybad iyo qurux; mana lagu quduusin calaamooyinkaas muuqda ee joogitaanka Ilaah oo ku yiil macbudkii hore. Ma jirin wax muujin ah oo awood ka sarraysa dabiiciga oo lagu garto quduus ka dhigistiisa. Lama arag daruurtii ammaanta oo buuxinaysa meesha quduuska ah ee dhawaan la dhisay. Dab samada ka soo degayna ma jirin oo gubay allabarigii saarnaa meeshiisa allabariga. Shekinah mar dambe ma dhex degganayn keruubiimta meesha ugu quduusan; sanduuqii axdiga, kursigii naxariista, iyo looxyadii markhaatifurka midna lagama helin gudahaas. Codna samada kama yeedhin si uu wadaadka wax weydiinaya ugu muujiyo doonista Rabbiga (Yehowah).” 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.

Ka dib maxaabiistii Baabuloon, waxay dib u dhiseen Yeruusaalem iyo macbudkii. Markaas dabadeedna magac bay mar kale heleen, waayo Ilaah wuxuu ballanqaaday inuu magiciisa ku dhejin doono Yeruusaalem. Hase yeeshee magiciisu wuxuu metelaa dabeecaddiisa, maqnaanshaha joogitaankiisa shakhsiyeedna wuxuu muujinayay in ay haysteen magaca matala nolosha, laakiin dhab ahaan mar dambe ma ay haysan joogitaanka dhaliya nolosha. Waxa ay run ahaantii haysteen oo keliya qirasho dibadeed iyo is-yeelyeel.

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.

Codkii ugu dambeeyey ee Sardis wuxuu ballanqaaday Eliiyaah iman doona ka hor maalinta weyn oo cabsida leh ee Rabbiga. Israa’iiltii hore, burburkii Yeruusaalem wuxuu ahaa maalinta weyn oo cabsida leh ee Rabbiga. Sababtaas awgeed, Sister White waxay burburkii Yeruusaalem ee 70 AD ku tilmaantaa tusaale u ah maalinta weyn oo cabsida leh ee Rabbiga, taas oo lagu matalay toddobada belaayo ee ugu dambaysa. Kaniisadda Filadelfiya waxay ku bilaabatay codkii Yooxanaa Baabtiisaha oo cidlada ka qaylinaya, sidaas darteedna waxay astaan u tahay codkii William Miller. Codadka Yooxanaa Baabtiisaha iyo William Miller waxay soo bandhigayeen farriinta La’odikiya dad rumaysnaa in wax walba hagaagsan yihiin, halka wax walba ay gebi ahaanba khaldan ahaayeen. Labadaba Yooxanaa Baabtiisaha iyo William Miller waxay faaskii saareen xididka geedka. Farriintii Sardis waxay ahayd in ay jireen “magacyo yar oo xataa Sardis ku jira oo aan dharkooda wasakhayn; oo waxay ila socon doonaan iyagoo caddaan xidhan, waayo way istaahilaan.” Yooxanaa Baabtiisaha iyo William Miller waxay matalaan kuwii ka soo baxay wakhtiga uu Sardis metelayey oo istaahila inay Masiixa la socdaan.

> “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.

> “Kumanyaal ayaa loo horseeday inay qaataan runta uu William Miller ku wacdiyey, waxaana la kiciyey addoommo Ilaah oo ku jira ruuxa iyo xoogga Eliiyaah si ay u naadiyaan farriinta. Sida Yooxanaa, kii Ciise ka horreeyey, kuwii ku wacdiyey farriintan culus waxay dareemeen inay ku khasban yihiin inay faaska dhigaan xididka geedka, oo ay dadka ugu yeedhaan inay keenaan midho ku habboon toobadkeenka. Markhaatifurkoodu wuxuu ahaa mid loogu talagalay inuu kiciyo oo si xoog leh u saameeyo kaniisadaha, isla markaana muujiyo dabeecaddooda dhabta ah. Oo markii digniinta culus ee ah in laga cararo cadhada iman doonta la dhawaaqay, kuwo badan oo kaniisadaha la midoobay ayaa aqbalay farriinta bogsiinta leh; waxay arkeen dib-u-dhacoodii, oo iyagoo leh ilmo qadhaadh oo toobadkeen ah iyo murugo qoto dheer oo naf ahaaneed, ayay is-hoosaysiiyeen Ilaah hortiisa. Oo markii Ruuxa Ilaah ku soo degay iyaga, waxay ka caawiyeen in la dhawaaqo qaylada, ‘Ilaah ka cabsada, oo ammaanta siiya; waayo, saacaddii xukunkiisu waa timid.’” 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.

Toddobada kaniisadood ee Muujintii waxay matalaan taariikhda rasuullada tan iyo wakhtigoodii ilaa Imaatinka Labaad ee Masiixa, toddobada kaniisadoodna sidoo kale waxay matalaan taariikhda Israa’iiltii hore laga soo bilaabo nebiga Muuse ilaa imaatinkii ugu horreeyey ee Masiixa.

> “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.

> “Imtixaannadii reer binu Israa’iil, iyo dabcigoodii wax yar ka hor imaanshihii koowaad ee Masiixa, waxay tusaale ka bixinayaan xaaladda dadka Ilaah waayo-aragnimadooda ka hor imaanshaha labaad ee Masiixa.

> “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.

> “Dabinada Shayddaanka waxaa inoo dhigay si run ah sida loogu dhigay carruurtii Israa’iil wax yar ka hor gelitaankoodii dhulka Kancaan. Waxaan dib u soo celinaynaa taariikhdii dadkaas.

> “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.

> “Taariikhdoodu waa inay inoo ahaataa digniin culus. Marnaba waa inaanan filayn in marka Rabbigu iftiin u hayo dadkiisa, Shaydaanku si deggan u ag istaagi doono oo uusan wax dadaal ah samayn doonin si uu uga hor istaago inay helaan. Aynu ka digtoonaanno inaynaan diidin iftiinka Ilaah soo diro, sababta oo ah kuma yimaado hab innaga raalli geliya.... Haddii ay jiraan kuwo aan iyagu arkin oo aqbalin iftiinka, yaanay jidka u istaagin kuwa kale.”

> “‘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.’

> “‘Waxaan cirka iyo dhulka maanta ugu yeedhayaa inay marag idinka ahaadaan, inaan hortiinna dhigay nolol iyo dhimasho, barako iyo habaar; sidaas daraaddeed nolosha doorta, si adiga iyo farcankaaguba u noolaataan; inaad Rabbiga Ilaahaaga ah jeclaato, oo codkiisana addeecdo, oo aad isaga ku dhegto; waayo, isagu waa noloshaada iyo cimriga maalmahaaga; inaad ku degto dalka Rabbigu ugu dhaartay awowayaashiin, Ibraahim, Isxaaq, iyo Yacquub, inuu iyaga siiyo.’”

> “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.

> “Gabaygani ma ahayn mid taariikheed ee waxay ahayd mid nebiyadeed. In kasta oo ay dib u xusuusinaysay la macaamiliddii yaabka lahayd ee Ilaah la lahaa dadkiisa waagii hore, haddana waxay sidoo kale sii tilmaamaysay dhacdooyinka waaweyn ee mustaqbalka, guusha ugu dambaysa ee kuwa aaminka ah marka Masiixu mar labaad ku iman doono xoog iyo ammaan.

> “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.

> “Rasuul Bawlos si cad ayuu u sheegayaa in waayo-aragnimadii reer binu Israa’iil intii ay safarrada ku jireen loo qoray danta kuwa ku nool wakhtigan dunida, kuwaas oo ay dhammaadka dunidu ku soo gaadhay. Uma aynu qaadanno in khatarahayagu ay ka yar yihiin kuwii Cibraaniyiinta, ee way ka sii waaweyn yihiin.” 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.

Badbaadintii Masar laga soo bixiyey waxaa metelaya kiniisadda Efesos, calaamadda kiniisadda Efesos ee taariikhdaasna waxay ahayd Yashuuca. Ka dib markii kuwii Ilaah Masar ka soo bixiyey ay ku dhaceen toban imtixaan oo isku xiga, Rabbigu axdigii ayuu ka qaaday caasiyiintii, wuxuuna siiyey Yashuuca iyo Kaaleeb.

> 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.

> Waxaad ku tidhaahdaan, Sida runta ah oo aan noolahay, ayaa Rabbigu leeyahay, sidaad dhegahayga uga hadasheen ayaan idiinku samayn doonaa: Meydadkiinnu waxay ku dhici doonaan cidladan; oo kulli intiinna la tiriyey, sida tiradiinna oo dhan, tan iyo kuwii labaatan sannadood jira iyo kuwa ka weyn, kuwaas oo iga gunuunacay, Hubaal inaydaan geli doonin dalka aan ku dhaartay inaan idin dejiyo dhexdiisa, marka laga reebo Kaaleeb oo ah ina Yefuuneh, iyo Yashuuca oo ah ina Nuun. Tirintii 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.”

Walaashaaytku waxay tilmaamaysaa in Yashuuca iyo Kaaleeb ay matalaan kuwa “ay ku yimaadeen dhammaadka dunidu,” kuwaas oo “Axdiga Ilaah kula gala allabari.”

> “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.

> “Waxaa taariikhdan loo qoray digniinteenna aawadeed, annaga oo ay dhammaadka dunidu nagu soo gaadheen. Immisa jeer bay dadka Ilaah maanta dib ugu noolaadaan waayo-aragnimadii carruurtii Israa’iil! Immisa jeer bay gunuunacaan oo cabtaan! Immisa jeer bay dib uga noqdaan marka Rabbigu ku amro inay hore u socdaan! Qadiyadda Ilaah waxay u dhibtoonaysaa la’aanta rag sida Kaalib iyo Yashuuca oo kale ah, rag daacadnimo leh oo leh kalsooni aan gilgilasho lahayn. Ilaah wuxuu u yeedhayaa rag naftooda isaga u hura si ay Ruuxiisa uga buuxsamaan. Qadiyadda Masiixa iyo tan aadanuhuba waxay u baahan yihiin rag quduus laga dhigay oo naftooda allabari u ah, rag ka baxa xerada dibaddeeda iyagoo sida ceebta. Ha noqdeen rag xoog badan oo geesiyaal ah, oo u qalma hawlo sharaf leh, oo ha Ilaah axdi kula dhigteen allabari.” Review and Herald, May 20, 1902.

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

Axdiga la cusboonaysiinayo, sida uu u astaan yahay axdigii lala cusboonaysiiyey Yashuuca iyo Kaaleeb, waa axdiga lala leeyahay boqol iyo afartan iyo afarta kun iyo dadkii badnaa ee tirada badnaa. Waxaa la cusboonaysiiyaa ka dib markii dadkii hore ee axdiga loo doortay Ilaah ka furay oo loo xukumo inay cidlada ku dhintaan. Axdiga lala leeyahay boqol iyo afartan iyo afarta kun waxaa lagu oofiyaa isla taariikhdaas qudheeda oo dad hore loo doortay la diidayo.

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.

Efesos waxay ka dhigan tahay la doonayo, oo shaqadii ay qabteen labadaba Yashuuca iyo kiniisaddii hore waxay ahayd “mid la doonayo.” Markii Yashuucu hoggaamiyey dadka Ilaah oo geliyey Dhulkii Ballanqaadka, wuxuu baxay isagoo guulaysanaya. Shaabaddii kowaad waxay la siman tahay kiniisadda Efesos, waxaana lagu metelaa faras cad oo baxa isagoo guulaysanaya. Tani waxay run ka ahayd Yashuuca iyo kiniisaddii rasuullada. Shaabaddii kowaad waxay la siman tahay kiniisadda Efesos labadaba Israa’iiltii hore iyo tan casriga ah.

Smyrna is derived from the word “myrrh” which is an oil that was used for embalming the dead. The second seal is represented by a red horse who was given “a great sword” and “power” to take “peace from the earth” which meant that men in that history would “kill one another.” The second seal runs parallel to the church of Smyrna and it represents the authority given to God’s enemies allowing them to overcome and kill God’s people. This was fulfilled in the period following the apostolic church and also in the history of the Judges. In both histories God allowed powers outside of God’s people to bring warfare and death upon His people. In the apostolic church that warfare was motivated by the rejection of the religion of Christ, which in the previous period of Ephesus had been invincible as it carried the gospel to the world. The motivation of the enemies of God’s people in the period of the Judges was based upon the previous period of Ephesus, where God demonstrated his power upon Egypt and the following nations that Joshua had been used to conquer. The second seal runs parallel to the church of Smyrna in both ancient and modern Israel.

Smyrna waxa ay ka soo jeeddaa erayga “beeyada malmalka” oo ah saliid loo adeegsan jiray meydadka lagu maydho laguna ilaaliyo. Shaabaddii labaad waxaa lagu matalaa faras guduudan oo la siiyey “seef weyn” iyo “amar” uu kaga qaado “nabadda dhulka,” taasoo ka dhignayd in dadka taariikhdaas ku jiray ay “isu dili doonaan.” Shaabaddii labaad waxay barbar socotaa kaniisadda Smyrna, waxayna meteshaa awoodda la siiyey cadaawayaasha Ilaah, taasoo u oggolaanaysay inay ka adkaadaan oo ay dilaan dadka Ilaah. Tan waxaa lagu fuliyey muddadii ka dambaysay kaniisaddii rasuullada iyo sidoo kale taariikhdii Xaakinnada. Labada taariikhoodba Ilaah wuxuu u oggolaaday quwado ka baxsan dadka Ilaah inay dagaal iyo dhimasho ku keenaan dadkiisa. Kaniisaddii rasuullada dhexdeeda dagaalkaas waxaa dhiirrigeliyey diidmada diinta Masiixa, taas oo muddadii ka horraysay ee Efesos ahayd mid aan laga adkaan karin iyadoo injiilka u sidday dunida. Sababta cadaawayaasha dadka Ilaah ee muddadii Xaakinnada waxay ku dhisnayd muddadii ka horraysay ee Efesos, halkaas oo Ilaah ku muujiyey xooggiisa Masar iyo quruumihii xigay ee Yashuuca loo adeegsaday inuu ka adkaado. Shaabaddii labaad waxay barbar socotaa kaniisadda Smyrna ee Israa’iiltii hore iyo tan casriga ahba.

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 waxa loola jeedaa “qalcad la adkeeyey,” sidaas darteedna waxa uu astaan u yahay qasri uu boqor leeyahay. Shaabadda saddexaad waxay barbar socotaa Pergamos, waxayna matalaysaa taariikhda xukunka bini’aadamku ay fuliyaan boqorrada dhulka, iyagoo ka soo horjeeda xukunka Ilaah. Sidaas awgeed, cabbirka, ama xukunka ay matalaan “labada” miisaan ee lagu miisaamo “sarreenka,” “shaciirka,” “saliidda” iyo “khamriga,” waxa uu tilmaamayaa awood boqornimo oo bini’aadmi ah, taas oo had iyo jeer cilladaysan marka loo eego xukunka Ilaah. Xusuusta ku hay in cabbir daacad ah ama miisaan daacad ahi aanu u baahnayn laba miisaan. Laba miisaan waxay ka dhigan yihiin xukun aan sinnayn.

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.

“Shaciirka” waa astaan u ah qurbaanka “midhaha ugu horreeya” ee iidda Kormaridda, “sarreenkuna” waa astaan u ah qurbaanka iidda Bentakostiga ee “labada kibsood ee la ruxo.” “Saliiddu” waa astaan u ah Ruuxa Quduuska ah, “khamriguna” waa astaan u ah cilmiga caqiidada. Bergamos wakhtigii Israa’iil hore waa xilligii boqorradii tanaasulka sameeyey ee Israa’iil, kuwaas oo xukun ku soo dejiyey nidaamkii cibaadada Ilaah ee uu matalayey xilliga Kormaridda ilaa Bentakostiga. Runta Erayga Ilaah waxaa matala “khamriga” iyo “saliidda.” Labadaba Israa’iil hore iyo tan casriga ah, kiniisadda Bergamos waa xilliga uu Shaydaanku isku dayo inuu ku dhammaystiro wixii uusan ku samayn karin daadinta dhiigga ee taariikhda uu matalayey Smurna. Bergamos dhexdeeda Shaydaanku wuxuu isku dayay inuu dadka Ilaah iyo runta Ilaah ku baabbi’iyo tanaasul, ee aan ahayn daadinta dhiigga sida lagu matalay Smurna. Tanaasulkii boqorradii Israa’iil hore wuxuu tusaale u yahay tanaasulkii Constantine ee Israa’iil casriga ah.

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.

Tiyaatiira waxay ka dhigan tahay “allabariga qalbi-jabka,” waxayna tilmaamaysaa ruuxa shahiidnimada ee Ilaah siiyo dadkiisa loo dilo magiciisa aawadiis. Allabariga qalbi-jabku wuxuu ka dhigan yahay diyaar u ahaanshaha in Masiixa loogu adeego duruufo aad u daran, sida ay u muujiyeen Daanyeel, Shadrag, Meeshaag iyo Cabednego intii lagu jiray maxaabiisnimadii toddobaatanka sannadood; sidoo kalena wuxuu ka dhigan yahay allabarigii Waldensiyiinta, Huguenots-ka, iyo kuwo kale oo la jirdilay, la xidhay, lagu aflagaaddeeyey, lana laayay amar-ka-taliskii baadariga intii lagu jiray taariikhdii kun iyo laba boqol iyo lixdanka sannadood. Shaabaddii afraad waxay la barbar socotaa kiniisadda Tiyaatiira, waxayna ka dhigan tahay silicdii Baabuloon tii hore ku haysay Israa’iiltii hore iyo silicdii Baabuloonta casriga ahi ku hayso Israa’iilta casriga ah. Taariikhda labada maxaabiisnimo labaduba waxay marka hore u baahdeen ka leexasho runta ah, taas oo ay fuliyeen boqorradii Israa’iil iyo boqorkii Rooma ee Constantine. Labadooduba waxay diyaariyeen jidka xilli uu Tiyaatiira matalo.

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 ma laha wax macne ah oo la jaanqaadaya inay magac sheegato, hase yeeshee sheegashadu waa been. Joogitaanka Shekinah marna kama muuqan macbudkii labaad. Joogitaanka Masiixa marna kama muuqan taariikhda Sardis. Dib-u-habayntii Qarniyadii Mugdiga ahayd, asal ahaan, waxay ahayd taxane ah hal tallaabo hore loo qaado iyo laba tallaabo dib loogu noqdo. Hawshii ay ahayd in taariikhda Sardis ku dhammaystirto Dib-u-habaynta Protestanka weligeed lama dhammaystirin.

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

Philadelphia waxay ka dhigan tahay jacayl walaaltinimo, mana suurtowdo in aad walaalkaa jeclaato haddii aadan marka hore Ilaah jeclaan.

> 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.

> Haddii nin yidhaahdo, Ilaah baan jeclahay, oo uu neceb yahay walaalkiis, waa beenaale; waayo, kii aan jeclayn walaalkiis uu arkay, sidee buu u jeclaan karaa Ilaaha uusan arag? Amarkanuna isaga ayaynu ka haysannaa, in kii Ilaah jecel uu walaalkiisna jeclaado. 1 Yooxanaa 4:20, 21.

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

Filadelfiya waxay matashaa kaniisadda Ilaah jecel, sababtaas aawadeedna ma jiro xukun ama canaan lagu soo jeediyey Filadelfiya.

> 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.

> Oo malaa’igta kiniisadda Filadelfiya u qor; Waxyaalahan waxaa leeyahay kan quduuska ah, kan runta ah, kan haysta furihii Daa’uud, kan fura oo ninna ma xidho; oo xira oo ninna ma furo; Anigu shuqulladaada waan garanayaa: bal eeg, waxaan hortaada dhigay albaab furan, oo ninna ma xidhi karo; waayo, waxaad leedahay xoog yar, oo eraygaygii waad xajisatay, magacaygana ma aad inkirin. Bal eeg, kuwa sunagogga Shayddaanka ah, oo yidhaahda, Yuhuud baannu nahay, oo aan ahayn, balse been sheega; bal eeg, waxaan ka dhigi doonaa inay yimaadaan oo ay ku sujuudaan cagahaaga hortooda, oo ay ogaadaan inaan ku jeclaaday. Maxaa yeelay, waxaad xajisatay eraygii samirkayga, aniguna sidoo kale waan kaa dhawri doonaa saacadda jirrabaadda oo dunida oo dhan ku soo degi doonta, si loo tijaabiyo kuwa dhulka deggan. Bal eeg, dhaqso baan u imanayaa: si adag u xaji waxa aad haysato, inaan ninna taajkaaga kaa qaadin. Kii guulaysta waxaan ka dhigi doonaa tiir macbudka Ilaahayga ku dhex yaal, oo mar dambe dibadda uga bixi maayo; oo waxaan ku qori doonaa korkiisa magaca Ilaahayga, iyo magaca magaalada Ilaahayga, taas oo ah Yeruusaalemta cusub, oo samada kaga soo degaysa xagga Ilaahayga; oo waxaan ku qori doonaa korkiisa magacayga cusub. Muujintii 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.

Filadelfiya waxaa la siiyey “furaha Daa’uud,” taariikhdii Filadelfiya ee reer binu Israa’iilkii hore-na waxaa la siiyey Wiilka Daa’uud, kaas oo, waxyaalaha kale ka mid ah, matalaya mabda’a nebiyadeed ee Alfa iyo Oomeega, kan ugu horreeya iyo kan ugu dambeeya. Furahaasu wuxuu matalaa hab-raaca “historicism.” Xilligii uu matalayay kiniisadda Filadelfiya dhammaadkii reer binu Israa’iilkii hore, Qoraaga nebiyada Kitaabka Quduuska ah qudhiisu wuxuu ahaa furaha. Xilligii uu matalayay kiniisadda Filadelfiya ee taariikhda Millerite-ka, William Miller ayaa la siiyey furaha. Labadaas taariikhoodba Masiixu wuxuu la macaamilay Yuhuud isu haystay inay yihiin wiilashii Ibraahim, hase yeeshee ma ay ahayn. Miller-na wuxuu la macaamilay Protestan isu haystay inay yihiin Yuhuud ruuxi ah, hase yeeshee ma ay ahayn.

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

> Kii dheg leh, ha maqlo waxa Ruuxu ku leeyahay kiniisadaha. Muujintii 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.

La'odikiya waxay ka dhigan tahay dad la xukumay, oo La'odikiyaanku, Yuhuuddii wakhtigii Masiixa, ugu dambayntii waxaa lagu xukumay sannadkii 70 AD burburintii Yeruusaalem. Xukunka ugu dambeeya ee Protestantism-ka riddada ah wuxuu ka dhacayaa qalalaasaha sharciga Axadda, hase yeeshee waxay la kulmeen xukunkoodii markii ay diideen farriintii malaa'igta kowaad gugii 1844, dabadeedna Ilaah ahaan waxaa loogu dhawaaqay inay yihiin gabdhaha Baabuloon. Protestant-yadaas dhacay waxay tusaale u yihiin Adventism-ka La'odikiya ee maalmaha ugu dambeeya ee xukunka baadhista.

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.”

Haddaba waxaynu si guud u soo eegnay dhowr siyaabood oo kala duwan oo toddobada kaniisadood ee Muujintii si sax ah loogu fahmi karo inay yihiin astaamo nebiyadeed, dabadeedna si nebiyadeed loogu dabaqi karo. Laakiin waa in loo fahmaa oo loo dabaqaa iyada oo lagu jiro macnaha xeerarka nebiyadeed ee “ay inoo bixisay awoodda ugu sarraysa.”

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.

Farriimaha loo diray toddobada kiniisadood waxay ahaayeen farriimo la siiyey toddobadii kiniisadood ee jiray markii Yooxanaa diiwaangeliyey farriimahaas. Farriimaha loo diray toddobada kiniisadood waxay bixiyaan tilmaamid iyo digniin ku socota kiniisadaha oo dhan taariikhda oo dhan. Farriimaha loo diray toddobada kiniisadood waxay bixiyaan tilmaamid iyo digniin ku socota Masiixiyiinta shakhsiga ah oo dhan taariikhda oo dhan. Toddobada kiniisadood waxay matalaan taariikhda Masiixiyadda laga bilaabo wakhtigii rasuullada ilaa dhammaadka dunida. Toddobada kiniisadood waxay matalaan taariikhda Israa’iiltii hore laga bilaabo wakhtigii Muuse ilaa burburkii Yeruusaalem ee sannadkii 70 AD. Toddobada kiniisadood waa la garan karaa oo loo dabaqi karaa iyadoo la aqoonsanayo kala-duwanaanta u dhexaysa afarta kiniisadood ee hore iyo saddexda kiniisadood ee dambe.

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

Lixda adeegsi ee kala duwan ee waxsii sheegidda ah ee aynu aqoonsanayno, isla adeegsiyadaas ayaa lagu matalay toddobada shaabadood.

We will address these truths in the next article.

Waxaan qormada xigta kaga hadli doonnaa xaqiiqooyinkan.

Back to Articles