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# Laodicea - Number Four

Laodicea – Nọ́mbà Kẹrin

Overlapping Histories

Àwọn Ìtàn Tí Wọ́n Bá Ara Wọn Lọpọlọpọ

Author

Jeff Pippenger

Published

September 1, 2023

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

Abala náà tí mo tọ́ka sí pé ó ṣeé ṣe kí Stephen Haskell kò rí, bí ó tilẹ̀ jẹ́ pé ó ṣe ìdásílẹ̀ rẹ̀ nípasẹ̀ ìmúmọ̀ rẹ̀ sí àwọn òtítọ́ tí ń mú òtítọ́ yìí hàn gbangba, ni pé nínú ìtàn ní òpin Ísírẹ́lì àtijọ́, ní àkókò kan náà ni o tún ti rí ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní tí ó bò mọ́ àkókò ìtàn kan náà. Nígbà tí Kristi ń fi májẹ̀mú náà múlẹ̀ pẹ̀lú ọ̀pọ̀lọpọ̀ fún ọ̀sẹ̀ kan (ọjọ́ ẹgbẹ̀rún méjì ó lé ọ̀ọ́dún márùn-ún [twenty-five hundred and twenty days]), Ísírẹ́lì àtijọ́ ń gbé ìrírí Laodicea jáde, ní etí pé a ó tú ú jáde kúrò ní ẹnu Olúwa. Ní àkókò kan náà, Ísírẹ́lì òde-òní ń gbé ìrírí Efesu jáde. Laodicea ti Ísírẹ́lì àtijọ́ ni a ń tú ká, Efesu ti Ísírẹ́lì òde-òní sì ni a ń kó jọ nínú ìtàn kan náà gan-an.

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.

Àti “bẹ́ẹ̀ni” bí o bá ń ṣe àníyàn, mo mọ̀ pé ọ̀sẹ̀ tí Kristi fi fi májẹ̀mú náà múlẹ̀ ní ìmúṣẹ Dáníẹ́lì orí kẹsàn-án, èyí tí ó bẹ̀rẹ̀ nígbà ìrìbọmi Rẹ̀ tí ó sì parí pẹ̀lú sísọ Stífénù ní òkúta pa, kì í ṣe gangan ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọjọ́, ṣùgbọ́n ní ti ìsọtẹ́lẹ̀ dájúdájú bẹ́ẹ̀ ni, nítorí ní ti ìsọtẹ́lẹ̀ ọdún kan dọ́gba pẹ̀lú ọgọ́rùn-ún mẹ́ta àti ọgọ́ta ọjọ́. Ọgọ́rùn-ún mẹ́ta àti ọgọ́ta ọjọ́ tí a fi méje lọ́po jẹ́ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọjọ́, àti “àárín gbùngbùn” ọ̀sẹ̀ ìsọtẹ́lẹ̀ náà ni àgbélébùú. Ní ti ìsọtẹ́lẹ̀, Kristi fi àgbélébùú náà sí àárín gbùngbùn àsìkò ìsọtẹ́lẹ̀ ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ọjọ́ náà, bẹ́ẹ̀ ni Ó fi hàn pé “ìgbà méje” Léfítíkù ogún-ún lé mẹ́fà ni a ti fi àgbélébùú Kristi múlẹ̀, tí a sì ń gbéga rẹ̀ ró. Kì í ṣe àìmọ̀kanṣe pé nígbà tí Sister White ń kọ́ni, gẹ́gẹ́ bí ó ti ṣe, pé méjèèjì nínú àwọn tábìlì mímọ́ Hábákúkù; àtẹ 1843 àti àtẹ 1850 ní àsọtẹ́lẹ̀ ọdún ẹgbẹ̀rún méjì, ọgọ́rùn-ún márùn-ún àti ogún ní àárín gbùngbùn àtẹ náà gan-an, àti pé àwọn àtẹ méjèèjì ní àgbélébùú ní àárín gbùngbùn àwòrán náà.

> “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.

> “Bíbélì ní gbogbo àwọn ìlànà tí ènìyàn nílò láti lóye kí a lè mú un yẹ fún ìgbésí-ayé yìí tàbí fún ìyè tí ń bọ̀. Gbogbo ènìyàn sì lè lóye àwọn ìlànà wọ̀nyí. Kò sí ẹni tí ó ní ẹ̀mí láti mọyì ẹ̀kọ́ rẹ̀ tí yóò ka àyọkà kan ṣoṣo nínú Bíbélì láì rí èrò ìrànlọ́wọ́ kan gbà lára rẹ̀. Ṣùgbọ́n ẹ̀kọ́ Bíbélì tí ó níye lórí jù lọ kì í ṣe èyí tí a lè rí gbà nípasẹ̀ ìkẹ́kọ̀ọ́ àkókò díẹ̀ tàbí tí kò ní ìsọ̀kan. A kò gbé ètò òtítọ́ ńlá rẹ̀ kalẹ̀ ní ọ̀nà tí olùkà tí ń yára tàbí aláìfọkànbalẹ̀ lè fi rí i kedere. Ọ̀pọ̀ nínú àwọn ìṣúra rẹ̀ wà jìnà sí abẹ́ ojú ilẹ̀, a sì lè rí wọn gbà nípasẹ̀ ìwádìí pẹkipẹki àti ìsapá àìdákẹ́jẹ. A gbọ́dọ̀ wá àwọn òtítọ́ tí ó papọ̀ ṣe àkójọpọ̀ gbogbo ńlá náà, a sì gbọ́dọ̀ kó wọn jọ, ‘níhìn-ín díẹ̀, níbẹ̀ díẹ̀.’ Isaiah 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.

> “Nígbà tí a bá ti ṣe àwárí wọn báyìí, tí a sì kó wọn jọ, a ó rí i pé wọ́n bá ara wọn mu ní pípé. Gbogbo Ìhìnrere jẹ́ àfikún sí àwọn yòókù, gbogbo àsọtẹ́lẹ̀ jẹ́ àlàyé ti òmíràn, gbogbo òtítọ́ sì jẹ́ ìmúgbòòrò ti òtítọ́ mìíràn. Àwọn àpẹẹrẹ àkàwé ti ètò ọrọ̀ ajé àwọn Júù ni a fi Ihinrere ṣe kedere. Gbogbo ìlànà inú ọ̀rọ̀ Ọlọ́run ní ipò tirẹ̀, gbogbo òtítọ́ ìṣẹ̀lẹ̀ sì ní ìtúmọ̀ àti ìfihàn tirẹ̀. Ìṣètò náà pátápátá, ní ète àti ní ìmúṣẹ rẹ̀, ń jẹ́rìí sí Ẹlẹ́dàá rẹ̀. Irú ìṣètò bẹ́ẹ̀, kò sí ọkàn kankan bí kò ṣe ti Aláìlópin tí ó lè rò ó tàbí dá a.” 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.

Pẹ̀lú ìlànà náà pé ọkọọkan àwọn ìjọ méje náà tún ń ṣe àtúnṣe nínú ìtàn àwọn ọmọlẹ́yìn Miller àti nínú ìtàn wa pẹ̀lú, ìlànà pàtàkì mìíràn wà tí Àdífẹ́ńtísì àkọ́kọ́ jẹ́wọ́. Ìlànà náà fi hàn pé àwọn ìlà àsọtẹ́lẹ̀ “ti inú àti ti òde” nínú ìtàn kan náà ni Ẹ̀mí Mímọ́ ń lò láti gbé òtítọ́ kalẹ̀. Miller mọ èyí, ó sì kọ́ ọ ní tààrà. Ó kọ́ ní òtítọ́ pé àwọn èdìdì méje tí ó wà nínú Ìfihàn ṣojú fún ìtàn tí ó ń lọ ní afiwe pẹ̀lú àwọn ìjọ náà, ṣùgbọ́n nínú àwòrán afiwe náà, àwọn èdìdì náà ṣojú fún òtítọ́ ti òde, àwọn ìjọ náà sì ṣojú fún òtítọ́ ti inú, ti ìtàn kan náà pátápátá. Uriah Smith náà tún sọ̀rọ̀ lórí ìlànà yìí, ó sì lo àwọn ọ̀rọ̀ náà “ti inú” àti “ti òde,” èyí tí ó dàbí ẹni pé ó jẹ́ ọ̀nà tí ó dára jùlọ láti ṣàlàyé àwọn ìlà afiwe méjèèjì náà.

> “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.

> “A mú àwọn èdìdì náà wá sí ìmọ̀ wa nínú orí kẹrin, karùn-ún, àti kẹfà ti Ìfihàn. Àwọn ìṣẹ̀lẹ̀ tí a gbé kalẹ̀ lábẹ́ àwọn èdìdì wọ̀nyí ni a fi hàn nínú Ìfihàn 6, àti ẹsẹ̀ àkọ́kọ́ ti Ìfihàn 8. Ó hàn gbangba pé wọ́n bo àwọn ìṣẹ̀lẹ̀ tí ìjọ ní í ṣe pọ̀ mọ́ láti ìṣípayá àkókò ìṣàkóso oore-ọ̀fẹ́ yìí títí di ìbọ̀ wá Kristi.”

> “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.

> “Nígbà tí àwọn ìjọ méje fi ìtàn inú ti ìjọ hàn, àwọn èdìdì méje sì mú àwọn ìṣẹ̀lẹ̀ ńlá ti ìtàn òde rẹ̀ wá sí ìwòye.” 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.

A ó sì bẹ̀rẹ̀ sí í ṣe àyẹ̀wò wa nípa àwọn ìjọ méje náà báyìí. Ó ṣe pàtàkì láti mọ̀ pé ìjọ méjì àkọ́kọ́, àti lẹ́yìn náà pẹ̀lú, ìjọ kẹta àti ìjọ kẹrin, ní ìbáṣepọ̀ “ìdí àti àbájáde” kan tí ó béèrè pé kí a ka wọ́n pọ̀. Smaina ni ìjọ tí ó dúró fún àwọn tí Róòmù ń ṣe inúnibíni sí, Efesu sì ni ìjọ tí ó gbé ìhìnrere lọ sí gbogbo ayé.

> “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.

> “Ní Áńtíókì ni a ti kọ́kọ́ pe àwọn ọmọ-ẹ̀yìn ní Kristẹni. Orúkọ náà ni a fi pè wọ́n nítorí pé Kristi ni kókó pàtàkì ìwàásù wọn, ẹ̀kọ́ wọn, àti ìjíròrò wọn. Léraléra ni wọ́n máa ń tún àwọn ìṣẹ̀lẹ̀ tí ó ṣẹlẹ̀ ní ọjọ́ iṣẹ́-ìránṣẹ́ Rẹ̀ lórí ilẹ̀ ayé sọ, nígbà tí àwọn ọmọ-ẹ̀yìn Rẹ̀ rí ìbùkún nínú wíwà ní iwájú Rẹ̀ fúnra Rẹ̀. Láìṣàárẹ̀ ni wọ́n ń gbé ẹ̀kọ́ Rẹ̀ àti iṣẹ́ ìyanu Rẹ̀ ti ìmúláradá lé lórí. Pẹ̀lú ètè tí ń mì àti ojú tí omijé kún, wọ́n sọ nípa ìrora Rẹ̀ nínú ọgbà, ìfìyàjẹni Rẹ̀, ìdájọ́ Rẹ̀, àti pípa Rẹ̀, ìfaradà àti ìrẹ̀lẹ̀ tí ó fi farada ẹ̀gàn àti ìyà tí àwọn ọ̀tá Rẹ̀ fi kàn án, àti àánú bí ti Ọlọ́run tí ó fi gbàdúrà fún àwọn tí ń ṣe inúnibíni sí i. Àjíǹde àti ìgòkè Rẹ̀ lọ sí ọ̀run, àti iṣẹ́ Rẹ̀ ní ọ̀run gẹ́gẹ́ bí Alárinà fún ènìyàn tí ó ṣubú, ni àwọn kókó-ọrọ̀ tí inú wọn ń dùn láti máa gbé lé lórí. Ó yẹ gan-an kí àwọn aláìnígbàgbọ́ pè wọ́n ní Kristẹni, nítorí pé Kristi ni wọ́n ń wàásù, wọ́n sì ń fi orúkọ Rẹ̀ gbàdúrà sí Ọlọ́run.”

> “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.

> “Ọlọ́run ni ó fi orúkọ Kristẹni fún wọn. Orúkọ ọba ni èyí, tí a fi fún gbogbo àwọn tí wọ́n so ara wọn mọ́ Kristi. Nípa orúkọ yìí ni Jakọbu kọ lẹ́yìn náà pé, ‘Ṣé kì í ṣe àwọn ọlọ́rọ̀ ni wọ́n ń ni yín lára, tí wọ́n sì ń fà yín lọ síwájú àwọn àga ìdájọ́? Ṣé kì í ṣe wọ́n ni wọ́n ń sọ̀rọ̀-òdì sí orúkọ ọlọ́lá náà tí a fi ń pè yín?’ Jakọbu 2:6, 7. Peteru sì kéde pé, ‘Bí ẹnikẹ́ni bá jìyà gẹ́gẹ́ bí Kristẹni, má ṣe jẹ́ kí ojú tì í; ṣùgbọ́n jẹ́ kí ó yin Ọlọ́run lógo nítorí èyí.’ ‘Bí a bá ń gàn yín nítorí orúkọ Kristi, aláyọ̀ ni yín; nítorí Ẹ̀mí ògo àti ti Ọlọ́run ń bà lé yín.’ 1 Peteru 4:16, 14.” Acts of the Apostles, 157.

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

Ìjọ Éfésù dúró fún ìjọ àkọ́kọ́ tí ó gbé ayé “ní ìwà-bí-Ọlọ́run nínú Kristi Jésù,” èyí tí ó jẹ́ “ìdí” tí ó máa ń mú “àbájáde” wá ní gbogbo ìgbà.

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

> Bẹ́ẹ̀ ni, gbogbo àwọn tí yóò fẹ́ gbé ìgbé ayé oníwà-bí-Ọlọ́run nínú Kristi Jesu ni a ó ṣe inúnibíni sí. 2 Timotiu 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.

Ìwà-bí-Ọlọ́run ti ìjọ Éfésù mú inúnibíni tí a fi ìjọ Símírínà ṣàpẹẹrẹ wá. Àwọn ìjọ méjèèjì náà dúró fún ìbáṣepọ̀ ìdí àti ìyọ̀rí, àti pé ìyọ̀rí náà ń béèrè kí ìdí kan ṣáájú rẹ̀. Inúnibíni ìpẹ̀yà òfin Ọjọ́-Àìkú ni a ń dá sílẹ̀ nípasẹ̀ ìfihàn ohun tí Sister White pè ní “ìwà-bí-Ọlọ́run ìbẹ̀rẹ̀.” Ìwà-bí-Ọlọ́run kan tí a ti fi hàn nínú àwọn ìtàn ìgbà àtijọ́, tàbí ìtàn ìbẹ̀rẹ̀.

> “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.

> “Láìka ìyapa ńlá kúrò nínú ìgbàgbọ́ àti ìwà-bí-Ọlọ́run tí ó ti tàn kálẹ̀, àwọn olùtọ̀lé tòótọ́ ti Kristi wà nínú àwọn ìjọ wọ̀nyí. Ṣáájú ìbẹ̀wò ìkẹyìn ti ìdájọ́ Ọlọ́run lórí ayé, ìjíǹde ìwà-bí-Ọlọ́run àtijọ́ yóò wà láàárín àwọn ènìyàn Olúwa, irú èyí tí a kò tíì rí láti ìgbà àwọn àpọ́sítélì. Ẹ̀mí àti agbára Ọlọ́run ni a óò dà sórí àwọn ọmọ Rẹ̀. Ní àkókò náà ọ̀pọ̀ yóò ya ara wọn kúrò nínú àwọn ìjọ wọ̀nyí, nínú èyí tí ìfẹ́ ayé yìí ti rọ́pò ìfẹ́ fún Ọlọ́run àti Ọ̀rọ̀ Rẹ̀. Ọ̀pọ̀, mejeeji lára àwọn iṣẹ́-òjíṣẹ́ àti àwọn ènìyàn, yóò fi ayọ̀ gba àwọn òtítọ́ ńlá wọ̀nyí tí Ọlọ́run ti mú kí a kéde ní àkókò yìí láti pèsè àwọn ènìyàn kan sílẹ̀ fún ìjípadà Olúwa ní ìgbà kejì. Ọ̀tá àwọn ọkàn ń fẹ́ dí iṣẹ́ yìí lọ́wọ́; kí àkókò ìṣísẹ̀ bẹ́ẹ̀ tó dé, yóò sapá láti dènà á nípa fífi èké tí ó dàbí rẹ̀ wọlé. Nínú àwọn ìjọ tí ó lè mú wá sábẹ́ agbára ìtanjẹ rẹ̀, yóò jẹ́ kí ó dà bí ẹni pé a ti da ìbùkún pàtàkì Ọlọ́run sórí wọn; a ó sì rí ohun tí a rò pé ó jẹ́ ìfẹ́-sí-ẹ̀sìn ńlá hàn gbangba. Ìjọ ènìyàn púpọ̀ yóò máa yọ̀ pé Ọlọ́run ń ṣiṣẹ́ lọ́nà ìyanu fún wọn, nígbà tí iṣẹ́ náà jẹ́ ti ẹ̀mí mìíràn. Lábẹ́ àṣà ẹ̀sìn, Sátánì yóò wá ọ̀nà láti fa agbára ìkópa rẹ̀ gbooro ka gbogbo ayé Kristẹni.” 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.”

Ìkígbe Òru Àárín òru ti “àwọn ọjọ́ ìkẹyìn” ni ìmújípadà “ìwà-bí-Ọlọ́run àkọ́kọ́” tí a tọ́ka sí nínú ẹsẹ̀ náà. Ó jẹ́ ìmújípadà tí ó ṣẹlẹ̀ nínú ìṣísẹ̀ kan, kì í ṣe nínú ìjọ kan. Ìtàn tí Sister White lò láti ṣàpèjúwe ìmújípadà náà ni ìtàn “àwọn àkókò àwọn àpọ́sítélì,” èyí tí a ṣojú rẹ̀ pẹ̀lú ìjọ Éfésù. Ìmújípadà náà yóò mú “inúnibíni” wá.

> “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.

> “Ọ̀pọ̀lọpọ̀ ni a óò fi sínú túbú, ọ̀pọ̀lọpọ̀ ni yóò sá fún ẹ̀mí wọn kúrò ní àwọn ìlú ńlá àti ìlú kéékèèké, àti ọ̀pọ̀lọpọ̀ ni yóò jẹ́ ajẹ́rìíkú nítorí Kristi nígbà tí wọ́n dúró láti dáàbò bo òtítọ́.” Selected Messages, ìwé 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.

“ìyè Kristi lórí ayé” nínú àyọkà tó tẹ̀lé yìí dúró fún ìbẹ̀rẹ̀ ìjọ Efesu, ṣùgbọ́n ó tún jẹ́ àpẹẹrẹ ìtàn Adventism ti Laodikea ní òpin ayé.

> “‘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.

> “‘A ti yi ìdájọ́ padà sẹ́yìn, òdodo sì dúró ní ọ̀nà jíjìn; nítorí òtítọ́ ti ṣubú ní òpópónà, ìdọ́gba kò sì lè wọlé. Béẹ̀ ni, òtítọ́ ṣaláìsí; ẹni tí ó bá sì yà kúrò nínú ibi, ó sọ ara rẹ̀ di ẹran ọdẹ.’ Isaiah 59:14, 15. Èyí ṣẹ ní ìgbésí ayé Kristi lórí ilẹ̀ ayé. Ó jẹ́ olóòtítọ́ sí àwọn òfin Ọlọ́run, ní fífi àwọn àṣà àti àwọn ìbéèrè ènìyàn sílẹ̀, èyí tí a ti gbé ga sí ipò wọn. Nítorí èyí ni a ṣe kórìíra rẹ̀, tí a sì ṣe inúnibíni sí i. A tún ń ṣe ìtàn yìí.” Christ’s Object Lessons, 170.

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

Ìrírí tí Éfésù dúró fún ṣẹlẹ̀ ní àkókò kan náà pẹ̀lú ìrírí ti Laodíkéà. Àwọn Júù oníjàngbọ̀n ni àwọn ara Laodíkéà ti Ísírẹ́lì àtijọ́, Kristi àti àwọn ọmọ-ẹ̀yìn Rẹ̀ sì ni àwọn ará Éfésù ti Ísírẹ́lì òde-òní. Jòhánù Oníbatisí dá ìjọ Éfésù sílẹ̀, ó sì dúró fún ìjọ ní “àwọn ọjọ́ ìkẹyìn” tí àwọn ara Laodíkéà ń tako, àwọn tí ń pe ara wọn ní Júù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀.

> “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.

> “Iṣẹ́ Johanu Oníbatisí, àti iṣẹ́ àwọn tí, ní àwọn ọjọ́ ìkẹyìn, ń jáde lọ nínú ẹ̀mí àti agbára Élíjà láti jí àwọn ènìyàn kúrò nínú àìbìkítà wọn, jọra gan-an ní ọ̀pọ̀ ọ̀nà. Iṣẹ́ rẹ̀ jẹ́ àpẹẹrẹ iṣẹ́ tí a gbọ́dọ̀ ṣe ní àkókò yìí. Kristi yóò wá ní ìgbà kejì láti ṣe ìdájọ́ ayé ní òdodo. Àwọn ojiṣẹ́ Ọlọ́run tí ń ru ìhìn-iṣẹ́ ìkìlọ̀ ìkẹyìn tí a ó fi fún ayé, ni láti pèsè ọ̀nà sílẹ̀ fún ìpadàbọ̀ Kristi ní ìgbà kejì, gẹ́gẹ́ bí Johanu ṣe pèsè ọ̀nà sílẹ̀ fún ìwá rẹ̀ ní ìgbà àkọ́kọ́. Nínú iṣẹ́ ìmúrasílẹ̀ yìí, ‘gbogbo àfonífojì ni a ó gbé ga, àti gbogbo òkè àti gíga ni a ó sọ di kékeré; a ó sì mú èyí tí ó yí di títọ́, àti àwọn ibi tí ó gún regede di pẹ̀tẹ́lẹ̀’ nítorí a ó tún ìtàn ṣe, àti lẹ́ẹ̀kan sí i ‘a ó sì fi ògo Oluwa hàn, gbogbo ẹran-ara yóò sì rí i papọ̀; nítorí ẹnu Oluwa ni ó ti sọ ọ́.’” Southern Watchman, March 21, 1905.

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

Éfésù ni “ìdí” náà, Smírínà sì ni “àbájáde” náà. Pẹ́gámù àti Táyátírà náà pẹ̀lú dúró fún ìbáṣepọ̀ ìdí àti àbájáde. Pẹ́gámù ni ìjọ àdàlù tí ó bà Ìsìn Kristi jẹ́ nípa dídapọ̀ rẹ̀ pẹ̀lú ẹ̀sìn abọ̀rìṣà. Ìjọ Kristẹni ṣubú nígbà tí ó gba ìpilẹ̀-ọ̀ràn náà pé ó ṣeé ṣe kí ìbọ̀rìṣà ẹ̀sìn keferi bá a gbé pọ̀ láàárín ààlà rẹ̀. Ọba-ọba Kọ́ńsítáńtínù ni àpẹẹrẹ ìtàn àdàlù yẹn, ipa àsọtẹ́lẹ̀ rẹ̀ sì ni láti mú ìyapa kúrò nínú Kristiẹniti tòótọ́ wá, kí a tó fi ipapá hàn.

> 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.

> Kí ẹnikẹ́ni má ṣe tàn yín jẹ ní ọ̀nà kankan: nítorí ọjọ́ náà kì yóò dé, bí kò ṣe pé ìyapa kúrò nínú ìgbàgbọ́ yóò kọ́kọ́ wá, tí a ó sì fi ọkùnrin ẹ̀ṣẹ̀ náà hàn, ọmọ ìparun; ẹni tí ń tako, tí ó sì ń gbé ara rẹ̀ ga ju gbogbo ẹni tí a ń pè ní Ọlọ́run, tàbí tí a ń bọ̀; títí tí yóò fi jókòó nínú tẹ́ńpìlì Ọlọ́run bí ẹni pé òun ni Ọlọ́run, ní fífi ara rẹ̀ hàn pé òun ni Ọlọ́run. Ẹ kò rántí pé, nígbà tí mo ṣì wà pẹ̀lú yín, mo ti sọ nǹkan wọ̀nyí fún yín? Ní báyìí sì ni ẹ mọ ohun tí ń dì í mú, kí a lè fi í hàn ní àkókò tirẹ̀. Nítorí àṣírí ìwà búburú ti ń ṣiṣẹ́ tẹ́lẹ̀: ẹni tí ń dí i mú nísinsìnyí yóò máa dí i mú, títí a ó fi mú un kúrò ní ọ̀nà. Nígbà náà ni a ó fi ẹni búburú náà hàn, ẹni tí Olúwa yóò fi ẹ̀mí ẹnu rẹ̀ run, tí yóò sì fi ìmọ́lẹ̀ ìwàláàyè rẹ̀ pa run. 2 Tẹsalóníkà 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.

Ìjọ Pẹgámù ni “ìdí” náà, Tiatírà sì ni “àbájáde” náà. Wòlíì Dáníẹ́lì máa ń gbé ìtàn bí ẹ̀sìn àbò̩rìṣà ṣe fi ipò sílẹ̀ fún ẹ̀sìn póòpù kalẹ̀ ní ọ̀pọ̀ ìgbà, àti ìṣubú kúrò nínú ìgbàgbọ́ tí ó ṣáájú ìdásílẹ̀ ipò póòpù tí Pọ́ọ̀lù dá mọ̀ ni a sọ̀rọ̀ nípa rẹ̀ nínú Dáníẹ́lì orí kọkànlá.

> 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.

> Nítorí àwọn ọkọ̀ ojú omi Kítímù yóò wá sí i lòdì sí i; nítorí náà, yóò bínú gidigidi, yóò sì padà, yóò sì ní ìbínú sí májẹ̀mú mímọ́ náà: bẹ́ẹ̀ ni yóò ṣe; yóò tilẹ̀ padà, yóò sì ní ìmọ̀ pẹ̀lú àwọn tí ó kọ májẹ̀mú mímọ́ náà sílẹ̀. Àwọn ogun yóò sì dúró ní apá rẹ̀, wọn yóò sì sọ ibi mímọ́ agbára di aláìmọ́, wọn yóò sì mú ẹbọ àìnípẹ̀kun kúrò, wọn yóò sì gbé ohun ìríra tí ń mú ìparun kalẹ̀. Dáníẹ́lì 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.

Ìjọ àdéhùn-pẹ̀lú-ayé tí ó ṣubú kúrò ní ìgbàgbọ́ kí agbára póòpù tó farahàn sínú ìtàn ni Dáníẹ́lì ṣàpẹẹrẹ gẹ́gẹ́ bí “àwọn tí” wọ́n kọ “májẹ̀mú mímọ́” sílẹ̀. Lẹ́yìn tí wọ́n kọ májẹ̀mú náà sílẹ̀, nígbà náà ni a gbé ipò póòpù, tí Dáníẹ́lì ṣàpẹẹrẹ gẹ́gẹ́ bí “ìríra tí ń mú ìparun wá,” kalẹ̀ lórí ìtẹ́ ayé. Sister White ṣe ìdánimọ̀ àwọn ẹsẹ̀ mẹ́fà ìkẹyìn Dáníẹ́lì mọ́kànlá nígbà tí ó sọ pé, “àsọtẹ́lẹ̀ inú Dáníẹ́lì mọ́kànlá ti fẹ́rẹ̀ dé ìmúṣẹ rẹ̀ pípé.” Àwọn ẹsẹ̀ mẹ́fà ìkẹyìn náà ni ìmúṣẹ ìkẹyìn Dáníẹ́lì mọ́kànlá, ó sì kọ́ni pé ìtàn tí a ṣàpẹẹrẹ nínú àwọn ẹsẹ̀ ìkẹyìn wọ̀nyẹn ni a fi àpẹẹrẹ hàn nípasẹ̀ Dáníẹ́lì 11:30–36, èyí tí ó ṣe ìdánimọ̀ “ìdí àti àbájáde” ìtàn tí Pérgámù àti Tiatira ṣàpẹẹrẹ.

> “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.

> “A kò ní àkókò láti ṣòfò. Àwọn àkókò ìpọ́njú wà níwájú wa. A ti ru ayé sókè pẹ̀lú ẹ̀mí ogun. Láìpẹ́, àwọn ìṣẹ̀lẹ̀ ìpọ́njú tí a ti sọ nípa wọn nínú àwọn àsọtẹ́lẹ̀ yóò ṣẹlẹ̀. Àsọtẹ́lẹ̀ inú Danieli orí kọkànlá ti fẹ́rẹ̀ẹ́ dé ìmúṣẹ̀ rẹ̀ pípé. Ọ̀pọ̀ nínú ìtàn tí ó ti ṣẹlẹ̀ gẹ́gẹ́ bí ìmúṣẹ̀ àsọtẹ́lẹ̀ yìí ni a ó tún ṣe.”

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

> “Nínú ẹsẹ̀ kẹtàlélọ́gbọ̀n a sọ̀rọ̀ nípa agbára kan tí ‘ẹsẹ̀ 30 títí dé mẹ́rìndínlógójì [36] tí a fa yọ.’”

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

> “Àwọn ìṣẹ̀lẹ̀ tí ó jọra pẹ̀lú àwọn tí a ṣàpèjúwe nínú àwọn ọ̀rọ̀ wọ̀nyí ni yóò ṣẹlẹ̀.” Manuscript Releases, nọ́mbà 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.

Ìbáṣepọ̀ àbájáde àti ìdí ti Pergamos àti Tiatira, pẹ̀lú ìbáṣepọ̀ àbájáde àti ìdí ti Éfésù àti Simírínà, ni a tún ṣe ní àwọn “ọjọ́ ìkẹyìn.” Àwọn Pùròtẹ́sítáǹtì ti Orílẹ̀-Èdè Amẹ́ríkà yóò bá ìbọ̀rìṣà dọ́gba, gẹ́gẹ́ bí a ti ṣojú rẹ̀ ní Pergamos (àmì àkọ́kọ́ jùlọ ti ìbọ̀rìṣà ni ìjọsìn oòrùn), àti nígbà tí wọ́n bá ṣubú kúrò ní ìgbàgbọ́, ọ̀nà náà ni a ó sì pèsè sílẹ̀ fún ènìyàn ẹ̀ṣẹ̀, kí a lè tún fi í hàn ní ọ̀nà àsọtẹ́lẹ̀ lẹ́ẹ̀kan sí i. Nígbà tí ìṣubú kúrò ní ìgbàgbọ́ náà àti fífi ipò ìjọ pápá sí orí ìtẹ́ náà bá ń tún ara wọn ṣe, Ọlọ́run yóò, lẹ́gbẹ̀ẹ́ rẹ̀, máa gbé ìjọ kan dìde tí Éfésù jẹ́ àpẹẹrẹ rẹ̀ láti ru ìránṣẹ́ Daniẹli àti Ìfihàn lọ sí ayé, àti inúnibíni tí Simírínà ṣojú rẹ̀ ni a ó tún ṣe.

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:

Èmi yóò ṣàlàyé àwọn ìjọ mẹ́ta tó kẹ́yìn lẹ́yìn tí a bá ti ronú lórí òtítọ́ náà pé àwọn èdìdì mẹ́rin àkọ́kọ́ ti Ìfihàn jẹ́ ìlà òtítọ́ ti òde tí ń sáré ní ìbámu pẹ̀lú ìlà òtítọ́ ti inú tí àwọn ìjọ mẹ́rin àkọ́kọ́ ń ṣojú fún. Gẹ́gẹ́ bí a ti ṣàkíyèsí tẹ́lẹ̀, Uriah Smith sọ ọ́ báyìí:

> “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.

> “Nígbà tí àwọn ìjọ méje ń ṣàfihàn ìtàn inú ti ìjọ, àwọn èdìdì méje sì ń mú àwọn ìṣẹ̀lẹ̀ ńlá ti ìtàn òde rẹ̀ wá sí ìran.” 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.

A ti fihàn pé àwọn ìjọ mẹ́rin àkọ́kọ́ dúró fún ìbáṣepọ̀ “ìdí àti àbájáde” méjì tí a tún ń rí ní àwọn “ọjọ́ ìkẹyìn.” Lórí ìpìlẹ̀ àwọn aṣáájú Adventism, ṣùgbọ́n ní pàtàkì jùlọ lórí àṣẹ Ọ̀rọ̀ Ọlọ́run, àwọn ìtàn inú ìjọ mẹ́rin wọ̀nyí yẹ kí wọ́n ní ìtàn òde tí ó bá wọn mu, èyí tí a ṣojú rẹ̀ nípasẹ̀ èdìdì mẹ́rin àkọ́kọ́. Èdìdì àkọ́kọ́ àti èkejì tún ń dún padà sí àwọn àbùdá kan náà ti Ephesus àti Smyrna, ṣùgbọ́n wọ́n lo ẹṣin funfun láti ṣojú iṣẹ́ gbígbé Ìsìn Kristẹni lọ sí ayé. Ó ṣojú iṣẹ́ òde ìjọ náà, èdìdì èkejì sì ṣojú ìwẹ̀ ẹ̀jẹ̀ Smyrna pẹ̀lú ẹṣin pupa.

> 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.

> Mo sì rí i pé nígbà tí Ọ̀dọ́-Àgùntàn náà ṣí ọ̀kan nínú àwọn èdìdì náà, mo sì gbọ́ ọ̀kan nínú àwọn ẹ̀dá alààyè mẹ́rin náà ń sọ pé, bí ẹni pé ní ohùn àrá, “Wá kí o sì rí i.” Mo sì wo, kíyèsí i, ẹṣin funfun kan sì hàn: ẹni tí ó jókòó lórí rẹ̀ sì ní ọrun; a sì fi adé fún un: ó sì jáde lọ ní ìṣẹ́gun, àti láti ṣẹ́gun. Nígbà tí ó sì ṣí èdìdì kejì, mo gbọ́ ẹ̀dá alààyè kejì náà ń sọ pé, “Wá kí o sì rí i.” Ẹṣin mìíràn sì jáde lọ, tí ó pupa: a sì fi agbára fún ẹni tí ó jókòó lórí rẹ̀ láti mú àlàáfíà kúrò lórí ilẹ̀-ayé, kí wọ́n sì máa pa ara wọn: a sì fi idà ńlá kan fún un. Ìṣípayá 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.”

Sakaraya ní àwọn ẹsẹ̀ díẹ̀ tí ó mọ̀ọ́kàn-dá mọ̀ àwọn ẹṣin mẹ́rin tí a ṣojú fún nínú àwọn èdìdì mẹ́rin àkọ́kọ́ ti Ìfihàn. Nínú ọ̀kan nínú àwọn ẹsẹ̀ wọ̀nyí nínú orí kẹwàá, Sakaraya fi hàn pé nígbà tí a bá ta òjò ìkẹyìn sílẹ̀, “agbo Juda” tí í ṣe “ilé” Ọlọ́run ni a ó yí padà sí “ẹṣin rẹ̀ rere nínú ogun.”

> 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.

> Ẹ béèrè lọ́dọ̀ Olúwa fún òjò ní àkókò òjò ìkẹyìn; bẹ́ẹ̀ ni Olúwa yóò dá àwọsánmà mànàmáná, yóò sì fi ìrìnkèrindò òjò fún wọn, fún olúkúlùkù koríko ní pápá. Nítorí àwọn òrìṣà ti sọ asán, àwọn abífọ̀rò sì ti rí èké, wọ́n sì ti sọ àlá èké; asán ni ìtùnú tí wọ́n ń fi tuni lára: nítorí náà wọ́n lọ lọ́nà wọn bí agbo ẹran, a sì yọ wọ́n lẹ́nu, nítorí kò sí olùṣọ́-àgùntàn. Ìbínú mi ru sí àwọn olùṣọ́-àgùntàn, mo sì jẹ àwọn ewúrẹ́ níyà: nítorí Olúwa àwọn ọmọ-ogun ti bẹ ilé Júdà, agbo rẹ̀ wò, ó sì ti mú wọn dàbí ẹṣin rẹ̀ ẹlẹ́wà nínú ogun. Sekariah 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 léraléra ń tọ́ka sí i pé ìtújáde Ẹ̀mí Mímọ́ ní Pẹ́ńtẹ́kọ́sì jẹ́ àpẹẹrẹ òjò ìkẹyìn tí ń rọ̀ báyìí. Iṣẹ́ tí a ṣe fún ayé ní Pẹ́ńtẹ́kọ́sì ni a ṣàfihàn nípasẹ̀ ìjọ Éfésù, àti pé Éfésù ló mú inúnibíni wá tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Símínà, èyí tí Johanu ṣàfihàn gẹ́gẹ́ bí “ẹṣin pupa” ti èdìdì kejì. Àwọn èdìdì méjèèjì àkọ́kọ́ ń lọ ní ìbámu pẹ̀lú àwọn ìjọ méjèèjì àkọ́kọ́, wọ́n sì ń ṣàfihàn “àwọn ọjọ́ ìkẹyìn,” nígbà tí a ń tú òjò ìkẹyìn jáde.

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.”

Ẹ̀mí Àsọtẹ́lẹ̀ pẹ̀lú ń yan ìparí èdìdì kẹta àti ìbẹ̀rẹ̀ èdìdì kẹrin, báyìí ni ó fi so wọ́n pọ̀ mọ́ra (ìdí àti àbájáde), àti ní ṣíṣe bẹ́ẹ̀, ó fi ìtàn tí a ṣojú rẹ̀ hàn gẹ́gẹ́ bí ẹni pé ó wà ní ọjọ́ ayé rẹ̀ àti ní “àwọn ọjọ́ ìkẹyìn.”

> “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.

> “Ẹ̀mí kan náà ni a rí lónìí tí a ṣàpẹẹrẹ rẹ̀ nínú Ìṣípayá 6:6–8. Ìtàn yóò tún ara rẹ̀ ṣe. Èyí tí ó ti wà yóò tún wà.” Manuscript Releases, ìdìpọ̀ 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.

Nínú ìtàn ara ẹni Sista White, (tí a kọ ní ọdún 1898) ẹ̀mí ìfaradàpọ̀ yẹn tí ń pèsè ọ̀nà kí ìjọpápá lè tún fi ìtẹ́ dé orí ìjọba rẹ̀ lẹ́ẹ̀kan síi ti wà láàyè, ó sì lágbára dáadáa tẹ́lẹ̀; nítorí ìyàsẹ́yìn ti Pùròtẹ́sítáǹtìsìmù, tí ó bẹ̀rẹ̀ pẹ̀lú ìkọ̀sílẹ̀ ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ ní ìgbà ìrúwé ọdún 1844, ti ti bẹ̀rẹ̀ tẹ́lẹ̀ (ní 1863) sí í wọ agbára tí iwo Pùròtẹ́sítáǹtì Adventism dúró fún.

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.”

Ìbàjẹ́wọ́ ti Pẹ́gámọ̀ ni a ṣàfihàn gẹ́gẹ́ bí “àwọ̀n òṣùwọ̀n méjì” nínú èdìdì kẹta. Àwọ̀n méjì fún ìwọ̀n ń ṣojú fún ìwọ̀n àìṣòótọ́. Èdìdì kẹta ń darí sí èdìdì kẹrin, tí a ṣàfihàn nípasẹ̀ “ẹṣin aláwọ̀ ewé-fúnfun” ti “ikú,” nípa bẹ́ẹ̀ ó ń ṣojú fún pípànìyàn ọ̀pọ̀ mílíọ̀nù ènìyàn ní ọwọ́ póòpù ní àkókò Àwọn Àgbà Ìgbà Òkùnkùn. “Ọ̀run-àpáàdì” ni ohun tí ó tẹ̀ lé ẹṣin aláwọ̀ ewé-fúnfun ti póòpù. Ìtàn èdìdì kẹta àti kẹrin ń bá ìtàn àwọn ìjọ Pẹ́gámọ̀ àti Tiyatira lọ ní afiwe. Ìbàjẹ́wọ́ Kọ́ńsítántínì jẹ́ iṣẹ́ tí ń tẹ̀síwájú; nítorí náà, ẹ̀mí ìbàjẹ́wọ́ ti ń ṣiṣẹ́ tẹ́lẹ̀ nínú ìtàn ara ẹni Sister White, gẹ́gẹ́ bí ó ti rí ní àkókò Pọ́ọ̀lù nígbà tí ó sọ pé “àṣírí ẹ̀ṣẹ̀ ti ń ṣiṣẹ́ báyìí pẹ̀lú.” Ìṣubú-kúrò ní ìgbàgbọ́ tí ó ṣáájú ìgún-ọba póòpù jẹ́ ìtàn tí ń lọ ní ìlọsíwájú nígbà gbogbo, àti pé “a ó tún ìtàn náà ṣe. Èyí tí ó ti wà yóò tún wà.”

> 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.

> Mo sì gbọ́ ohùn kan láàárín àwọn ẹ̀dá alààyè mẹ́rin náà tí ń wí pé, Òsùwọ̀n alíkámà kan fún owó-ẹyọ kan, àti òsùwọ̀n barle mẹ́ta fún owó-ẹyọ kan; kí o sì má bà á jẹ́ fún òróró àti ọtí wáìnì. Nígbà tí ó sì ṣí èdìdì kẹrin, mo gbọ́ ohùn ẹ̀dá alààyè kẹrin náà tí ń wí pé, Wá kí o sì rí i. Mo sì wò, kíyèsi i, ẹṣin funfun-ẹ̀ẹ̀rẹ̀ kan sì hàn: orúkọ ẹni tí ó jókòó lórí rẹ̀ sì ni Ikú, Ibojí sì tẹ̀lé e. A sì fi agbára fún wọn lórí ìdámẹ́rin ayé, láti fi idà pa, àti pẹ̀lú ebi, àti pẹ̀lú ikú, àti pẹ̀lú àwọn ẹranko ilẹ̀ ayé. Ìfihàn 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 ṣàkíyèsí àìlétò àsọtẹ́lẹ̀ mìíràn nínú àwọn ìjọ méje àti àwọn èdìdì méje. Ó tọ́ka sí ìyàtọ̀ kan tí a fi ète ṣe láàárín àwọn ìjọ mẹ́rin àkọ́kọ́ àti àwọn ìjọ mẹ́ta ìkẹyìn, lẹ́yìn náà pẹ̀lú, ìṣẹ̀lẹ̀ kan náà náà nínú àwọn èdìdì mẹ́rin àkọ́kọ́ àti àwọn èdìdì mẹ́ta ìkẹyìn.

> “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.

> “Nísinsìnyí a ti tọpasẹ̀ àwọn ìjọ, àwọn èdìdì, àti àwọn ẹranko, tàbí àwọn ẹ̀dá alààyè, títí dé ibi tí wọ́n ti bá ara wọn mu gẹ́gẹ́ bí àwọn ohun tí ń bò bo àkókò kan náà. Àwọn èdìdì jẹ́ méje ní iye, ṣùgbọ́n àwọn ẹranko jẹ́ mẹ́rin péré. Ó sì lè dára kí a ṣàkíyèsí níbí pé, nígbà tí a ṣí èdìdì kìíní, kejì, kẹta àti kẹrin, a gbọ́ ẹranko kìíní, kejì, kẹta àti kẹrin tí wọ́n ń wí pé, ‘Wá kí o sì rí i;’ ṣùgbọ́n nígbà tí a ṣí èdìdì karùn-ún, kẹfà àti keje, a kò gbọ́ irú ohùn bẹ́ẹ̀. Bákan náà, àwọn ìjọ mẹ́ta ìkẹyìn, àti àwọn èdìdì mẹ́ta ìkẹyìn, kò bá ara wọn mu gẹ́gẹ́ bí àwọn ohun tí ń bò bo àkókò kan náà, bí àwọn ìjọ mẹ́rin àkọ́kọ́, àti àwọn èdìdì mẹ́rin àkọ́kọ́ ṣe bá ara wọn mu. Ṣùgbọ́n, gẹ́gẹ́ bí a ti fi hàn, àwọn ìjọ, èdìdì àti ẹranko bá ara wọn mu, gẹ́gẹ́ bí àwọn ohun tí ń bò bo àkókò kan náà fún ààyè tó fẹ́rẹ̀ẹ́ tó ọdún 1800, títí a fi sọ̀kalẹ̀ wá sí díẹ̀ ju ààbọ̀ ọgọ́rùn-ún ọdún kan ti àkókò ìsinsìnyí lọ.” 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 kò fi òtítọ́ náà kún un pé àpẹrẹ kan náà wà nínú àwọn fèrè pẹ̀lú, ṣùgbọ́n ó wà bẹ́ẹ̀ gẹ́gẹ́. Àwọn fèrè mẹ́rin àkọ́kọ́ jẹ́ fèrè, ṣùgbọ́n àwọn fèrè mẹ́ta ìkẹyìn jẹ́ ègbé mẹ́ta. Àwọn fèrè mẹ́rin àkọ́kọ́ dúró fún ìdájọ́ Ọlọ́run sórí Róòmù aláìsìn nítorí òfin Ọjọ́ Àìkú ti Constantine ní ọdún 321, àwọn ègbé mẹ́ta ti fèrè sì dúró fún Íslámù. Ègbé méjì àkọ́kọ́ ti fèrè jẹ́ ìdájọ́ sí Róòmù póòpù nítorí òfin Ọjọ́ Àìkú tí ó ṣe ní 538, ègbé kẹta ti fèrè sì jẹ́ fún ìpọnjú òfin Ọjọ́ Àìkú tí ń bọ̀ ní ọjọ́ iwájú tó sún mọ́ gan-an.

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 lo òye àwọn aṣáájú-ọ̀nà nípa àwọn ìjọ mẹ́ta ìkẹyìn gẹ́gẹ́ bí ààmì kan ṣoṣo láti ṣàpèjúwe àwọn ìjọ mẹ́ta tí ó wà ní àkókò kan náà ní àkókò àwọn Millerite. Gbogbo ìtẹnumọ́ nínú ẹsẹ̀ náà ni Bates fúnra rẹ̀ pèsè.

> “‘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.

> “‘Ní gbogbo ilẹ̀ náà, ni Olúwa wí; ÌPÍN MÉJÌ nínú rẹ̀ ni a ó gé kúrò, wọn yóò sì kú; ṣùgbọ́n ÌPÍN KẸTA ni a ó fi sílẹ̀ nínú rẹ̀. Ọlọ́run wí pé òun yóò mú ÌPÍN KẸTA náà gba inú iná kọjá, yóò sì tún wọn mọ́. Wọn yóò ké pe e, òun yóò sì gbọ́ wọn. Òun yóò wí pé, ‘ÀWỌN NÌYÍ NI ÈNÌYÀN MI;’ wọn náà yóò sì wí pé, ‘OLÚWA NI ỌLỌ́RUN MI.’ Ìpín kìn-ín-ní, SARDIS, ìjọ àfojúdi tàbí Bábílónì. Ìpín kejì, Laodicea, Adventist àfojúdi. Ìpín kẹta, Philadelphia, ìjọ tòótọ́ kan ṣoṣo ti Ọlọ́run lórí ilẹ̀ ayé, nítorí a ó yí wọn padà lọ sí ìlú Ọlọ́run. Ìfihàn 3:12; Hébérù 12:22–24. Ní orúkọ Jésù, mo tún rọ yín pé kí ẹ sá kúrò lọ́dọ̀ àwọn Laodiceans, bí ẹni tí ń sá kúrò ní Sódómù àti Gómórà. Ẹ̀kọ́ wọn jẹ́ èké àti èyí tí ń tànni jẹ; wọ́n sì ń darí lọ sí ìparun pátápátá. Ikú! IKÚ!!* IKÚ àìnípẹ̀kun!!! wà lórí ipa ọ̀nà wọn. Rántí aya Loti.” Joseph Bates, Review and Herald, volume 1, November 1850.

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

Nínú ìtàn àwọn Millerite, Sádísì ni ìjọ tí ó ní orúkọ tí ó sọ pé òun wà láàyè, ṣùgbọ́n ó ti kú.

> 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.

> Sí áńgẹ́lì ìjọ tó wà ní Sádísì kọ̀wé sí pé; Èyí ni ẹni tí ó ní Ẹ̀mí méje ti Ọlọ́run, àti ìràwọ̀ méje sọ; Mo mọ iṣẹ́ rẹ, pé o ní orúkọ pé ìwọ wà láàyè, ṣùgbọ́n o ti kú. Ìfihàn 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?

Àwọn ènìyàn Ọlọ́run máa ní orúkọ kan nígbà gbogbo. Orúkọ náà ní àkókò ìtàn Éfésù títí dé Pégámù ni Kristẹni. Orúkọ náà ní àkókò ìṣàkóso póòpù ni ìjọ nínú aginjù. Orúkọ náà láti ìfihàn ìràwọ̀ òwúrọ̀, John Wycliffe, ni Pírótẹ́sítántì. Ní àkókò òpin ní 1798, àwọn Pírótẹ́sítántì ti bẹ̀rẹ̀ padà sí ìbákẹ́gbẹ́ Róòmù tẹ́lẹ̀. Gbogbo ohun tí a sì nílò nígbà náà ni ìdánwò kan tí yóò fi hàn pé, láìka orúkọ tí wọ́n ń jẹ́wọ́ sí, wọn kì í ṣe ìjọ àyànfẹ́ mọ́. Ní ìgbà ìrúwé ọdún 1844, wọ́n dé ibi ìdánwò tí yóò fi hàn pé wọn kì í ṣe ìjọ tí ó rú orúkọ májẹ̀mú Kristi mọ́. Ìtàn Èlíjàhù pèsè ẹlẹ́rìí kejì tí ó kún fún ẹ̀kúnrẹ́rẹ́ nípa òtítọ́ yìí. Nígbà tí wọ́n fihàn ìwà wọn tòótọ́, ó ṣòro fún àwọn Míléráítì láti kọ́kọ́ mọ̀ pé àwọn Pírótẹ́sítántì ti fi hàn pé wọ́n ti di àwọn ọmọbìnrin Bábílónì. Ṣùgbọ́n nígbẹ̀yìn-gbẹ́yín àwọn Míléráítì ṣe gan-an bẹ́ẹ̀, wọ́n sì bẹ̀rẹ̀ sí í pe àwọn ọkàn jáde kúrò nínú àwọn ìjọ tí ó ti ṣubú wọ̀nyẹn ní ìmúṣẹ ìránṣẹ́ áńgẹ́lì kejì. Lẹ́yìn náà, ìlànà ìdánwò kan wà tí yóò mú kí àwọn Míléráítì fihàn ìwà tiwọn fúnra wọn. Ṣé wọ́n jẹ́ Fíládélfíà tàbí Laodíkíà?

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.

Àwọn ará Filadẹlfíà tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ, àwọn Mílẹ́ráítì wọ̀nyí tí wọ́n kọ̀ láti ṣe bẹ́ẹ̀ sì fihàn ìwà àwọn ará Laodíkíà. Nípa bẹ́ẹ̀, a rí ìdí ọgbọ́n inú ìdánimọ̀ Bates ti àwọn ìjọ mẹ́ta náà gẹ́gẹ́ bí àwọn ẹlẹ́gbẹ́ àkókò nínú ìtàn kan náà. Ìtàn náà ni a mú ṣẹ nínú àkóso àsọtẹ́lẹ̀ àpèjúwe àwọn wúńdíá mẹ́wàá, èyí tí ìmísí sọ fún wa pé a ti mú ṣẹ, a ó sì tún mú un ṣẹ dé oríṣiríṣi lẹ́tà rẹ̀ gan-an.

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

> “Òwe àwọn wúńdíá mẹ́wàá inú Mátíù 25 pẹ̀lú ń ṣàfihàn ìrírí àwọn ènìyàn Adventist.” The Great Controversy, 393.

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

> “Ìgbà púpọ̀ ni a máa ń tọ́ka mí sí àkàwé àwọn wúńdíá mẹ́wàá, márùn-ún nínú wọn jẹ́ ọlọ́gbọ́n, àti márùn-ún aṣiwèrè. Àkàwé yìí ti ṣẹ, yóò sì ṣẹ dé ojú lẹ́tà gẹ́gẹ́ bí a ti kọ ọ́, nítorí pé ó ní ìlò àkànṣe fún àkókò yìí, àti pé, gẹ́gẹ́ bí ìhìn iṣẹ́ áńgẹ́lì kẹta, ó ti ṣẹ, yóò sì máa bá a lọ ní jíjẹ́ òtítọ́ ìsinsin yìí títí di ìparí àkókò.” 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.

Àwọn ìjọ mẹ́ta ìkẹyìn ń ṣojú àwọn tí ó wà níta ìṣísẹ̀ Millerite gẹ́gẹ́ bí Sardi, àti àwọn tí ó wà nínú ìṣísẹ̀ náà ń ṣojú yálà Filadelfia tàbí Laodicea. Àwọn ìjọ mẹ́ta wọ̀nyí ni a dá mọ̀ nínú Ìfihàn orí kẹta, àti àwọn ìjọ mẹ́rin àkọ́kọ́ wà nínú orí kejì. Nítorí náà, nígbà tí Sister White tọ́ka sí ìtàn orí kẹta ti Ìfihàn, ó ń dá àwọn ìjọ kan náà tí Joseph Bates ṣẹ̀ṣẹ̀ dá mọ̀ náà mọ̀.

> “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.

> “Ò, irú àpèjúwe wo nìyí! Mélòó kan ni ó wà nínú ipò ìbẹ̀rù yìí. Mo fi tìtaratì bẹ gbogbo ìránṣẹ́ ìhìnrere pé kí wọ́n fi taratara kẹ́kọ̀ọ́ orí kẹta ti Ìfihàn, nítorí nínú rẹ̀ ni a ti ṣàfihàn ipò àwọn nǹkan tí ó wà ní àwọn ọjọ́ ìkẹyìn. Ẹ fi ìṣọ́ra kẹ́kọ̀ọ́ ẹsẹ̀ kọ̀ọ̀kan nínú orí yìí, nítorí nípasẹ̀ ọ̀rọ̀ wọ̀nyí ni Jésù ń bá yín sọ̀rọ̀.” Manuscript Releases, ìdìpọ̀ 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.

Àwọn ìjọ mẹ́ta ti ìgbà ayé ìsinsin yìí nínú ìtàn àwọn Millerite ni a tún ṣe ní òpin Adventism. Joseph Bates ń fi àwọn ìṣísẹ̀ agbára ìgbà Millerite hàn, ó sì ṣe àfihàn Sardis gẹ́gẹ́ bí àwọn ọmọbìnrin Babiloni, èyí tí ó jẹ́ àwọn olùgbọ́ tí a fi ọ̀rọ̀ áńgẹ́lì kejì ránṣẹ́ sí. Ó ń sọ̀rọ̀ sí ìjàkadì tó wà láàárín agbo kékeré tí ó tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ lọ ní October 22, 1844 àti àwọn tí ó kọ̀ láti jáde kúrò ní ibi mímọ́. Ó ń gbìyànjú láti pè àwọn Laodicea jáde kúrò nínú òkùnkùn tí wọ́n ti gbà, àti pé ó kéré tán apá kan ìfọ́jú Laodicea wọn jẹ́ nítorí pé William Miller ti gba ipò aṣáájú nínú ìṣipopada Laodicea. Èyí ni ìjàkadì kan náà tí a dá mọ̀ nínú ọ̀rọ̀ sí Filadelfia.

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

> Kíyèsí i, èmi yóò mú àwọn tí í ṣe ti sínágọ́gù Sátánì wá, àwọn tí ń sọ pé àwọn jẹ́ Júù, tí kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọ́n ń purọ́; kíyèsí i, èmi yóò mú wọn wá, wọn yóò sì foríbalẹ̀ níwájú ẹsẹ̀ rẹ, wọn yóò sì mọ̀ pé mo ti fẹ́ràn rẹ. Ìfihàn 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.

Ìṣòro ẹ̀sìn kan máa ń mú kí ẹ̀ka méjì ti àwọn olùjọsìn hàn, gẹ́gẹ́ bí ó ti rí ní Àìnírètí Nlá náà. A ṣẹ̀ṣẹ̀ ti gba ẹ̀wù àṣẹ Pùròtẹ́sítántì kúrò lọ́dọ̀ Sardi, nígbà tí wọ́n padà sí Róòmù tí wọ́n sì di ọmọbìnrin Róòmù ní ìlànà. Nígbà náà ni Millerite Adventism di ẹni tí ó dì í mú, ṣùgbọ́n lẹ́yìn ìgbà díẹ̀, ìdánwò kan yóò mú ẹ̀ka méjì jáde tí wọ́n ń jẹ́wọ́ pé àwọn ni agbo kékeré náà. Agbo tòótọ́ kan àti agbo èké kan. Bates dúró fún agbo kékeré náà tí ó tẹ̀lé Kristi wọ Ibi Mímọ́ Jùlọ. Ìjà rẹ̀ sì wà pẹ̀lú àwọn Laodikia tí wọ́n ń jẹ́wọ́ pé àwọn ni agbo kékeré náà. Gẹ́gẹ́ bí ará Filadelfia, ìjà Bates wà pẹ̀lú sinagọgu Satani, ẹgbẹ́ kan tí ó ń jẹ́wọ́ pé àwọn ni ènìyàn Ọlọ́run, ṣùgbọ́n wọ́n ń purọ́, wọn kì í sì í ṣe Júù.

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.

Nígbà tí àkàwé náà bá ní ìmúṣẹ rẹ̀ ní ìgbà ìkẹyìn ní òpin Adventism, àwọn ènìyàn májẹ̀mú àyànfẹ́ kan yóò wà tí a kọjá lọ ní àkókò òpin ní ọdún 1989, gẹ́gẹ́ bí a ti kọjá àwọn olórí àwọn Júù lọ ní ìgbà ìbí Kristi, èyí tí ó ṣàpẹẹrẹ àkókò òpin nínú ìtàn àsọtẹ́lẹ̀ náà. Nígbà tí ìtàn Kristi dé ìwọlé iṣẹ́gun sínú Jerusalẹmu, a ti ṣàpẹẹrẹ ìtàn Igbe Àárín Òru ti àkókò àwọn Millerite. Ìmísí máa ń fi àmì ọ̀nà àgbélébùú bá Ìbànújẹ Nlá ti 1844 mu léraléra. Judasi ṣàpẹẹrẹ àwọn Laodicea nínú ìtàn Kristi, àwọn àpọ́sítélì sì jẹ́ àwọn Filadelfia. Fún ọdún mẹ́ta àtààbọ̀ lẹ́yìn àgbélébùú, àwọn Filadelfia, tí Bates ṣàpẹẹrẹ, gbìyànjú láti pe àwọn Laodicea jáde kúrò nínú ìjọ tí ó ti ṣubú, tí ọmọ-ẹ̀yìn náà, Judasi Iskariotu, ṣàpẹẹrẹ.

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.

Ní ọdún 1989 àwọn ènìyàn májẹ̀mú àyànfẹ́ àtijọ́ kọ ìmọ́lẹ̀ tí a tú èdìdì rẹ̀ sílẹ̀, a sì kọjá wọn lọ. Nígbà tí ìbànújẹ́ àkọ́kọ́ ti ọjọ́ kẹtàdínlógún, oṣù keje, ọdún 2020 dé, ìlànà ìdánwò bẹ̀rẹ̀ láàárín àwọn tí tẹ́lẹ̀ rí bí ẹni pé wọ́n jẹ́ ara ìṣísẹ̀ kan náà. Síbẹ̀, ẹ̀ka kan jẹ́ ti Laodicea, ẹ̀ka kejì sì jẹ́ ti Philadelphia. Gẹ́gẹ́ bí Júdásì ti dá májẹ̀mú lẹ́ẹ̀mẹ́ta pẹ̀lú Sànhẹ́dírìnì láti fi Kristi hàn ṣáájú àgbélébùú, bẹ́ẹ̀ ni àwọn ara Laodicea nínú ìtàn lẹ́yìn ọjọ́ kọkànlá, oṣù kẹsàn-án, ọdún 2001 yóò ti kuna ní àǹfààní mẹ́ta láti ronúpìwàdà. Ní òfin Ọjọ́ Àìkú tí ó ń bọ̀ láìpẹ́, a ó fi hàn ní dájú gẹ́gẹ́ bí Júdásì tí ó rọ̀ mọ́ igi, pé àwọn ara Laodicea yàtọ̀ kúrò lọ́dọ̀ àwọn ara Philadelphia. Ní àsìkò ìkórè ni a ti ya èpò kúrò nínú àlìkámà. A ń sún mọ́ ìkórè náà lọ ní kíákíá.

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.

A máa mọ àwọn òtítọ́ wọ̀nyí nìkan nígbà tí, àti bí, a bá ní ìfẹ́ láti lóye pé ọ̀nà ìmúlò Bíbélì kan ṣoṣo tí ó lè ṣípayá tí yóò sì fi “òtítọ́” múlẹ̀ ni “historicism.” Ọ̀nà ìmúlò tòótọ́ kì í ṣe preterism, futurism, dispensationalism, woke-ism, ìmọ̀ ẹ̀rọ gírámà tàbí ìmòye ìtàn, tàbí ìyípadà kankan nínú ọ̀pọ̀lọpọ̀ àròpò Satani. Gbólóhùn kan wà tí a mọ̀ ní gbangba tí wọ́n máa n fi sọ́wọ́ fún onímọ̀-ọrọ̀ kan ti ọ̀rúndún kẹtàdínlógún tí orúkọ rẹ̀ ń jẹ́ Jean-Jacques Rousseau, tí a ti tún sọ ní ọ̀nà púpọ̀, ṣùgbọ́n ète ìrònú náà ni pé, “Àṣìṣe ní ọ̀pọ̀ gbòǹgbò, ṣùgbọ́n òtítọ́ ní ọkan ṣoṣo.” “Òtítọ́” ni Alfa àti Omega, ẹni tí ó dàbí gbòǹgbò láti inú ilẹ̀ gbígbẹ.

> “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.

> “Bẹ́ẹ̀ náà pẹ̀lú Bíbélì, ilé ìṣúra ọrọ̀ púpọ̀ oore-ọ̀fẹ́ Rẹ̀. Ògo àwọn òtítọ́ inú rẹ̀, tí ó ga bí ọ̀run tí ó sì yí àìnípẹ̀kun ká, ni a kò lè mọ̀. Fún ọ̀pọ̀lọpọ̀ ènìyàn, Kírísítì tìkára Rẹ̀ jẹ́ ‘gẹ́gẹ́ bí gbòǹgbò tí ó jáde láti inú ilẹ̀ gbígbẹ,’ wọn kò sì rí nínú Rẹ̀ ‘ẹwà kankan tí’ wọn ‘yóò fi fẹ́ Rẹ̀.’ Isaiah 53:2. Nígbà tí Jésù wà láàrín ènìyàn, gẹ́gẹ́ bí ìfihàn Ọlọ́run nínú ẹ̀dá ènìyàn, àwọn akọ̀wé àti àwọn Farisi sọ fún Un pé, ‘Ìwọ jẹ́ ará Samaria, o sì ní ẹ̀mí èṣù.’ John 8:48. Àní àwọn ọmọ-ẹ̀yìn Rẹ̀ pàápàá ni a ti fi ìmọtara-ẹni-nìkan ọkàn wọn fọ́jú tó bẹ́ẹ̀ tí wọ́n fi lọ́ra láti lóye Ẹni tí ó wá láti fi ìfẹ́ Baba hàn wọ́n. Èyí ni ìdí tí Jésù fi ń rìn ní ìyàsọ́tọ̀ láàrín ènìyàn. Ní ọ̀run nìkan ni a ti lóye Rẹ̀ ní kíkún.” Thoughts from the Mount of Blessing, 25.

The truths we are currently sharing must be recognized in the context that the growth of truth is progressive throughout history, and more importantly our understanding of truth must be placed in the context of the Alpha and Omega, the context of Jesus identifying the end of a thing with the beginning of a thing.

A gbọ́dọ̀ mọ àwọn òtítọ́ tí a ń pín lọ́wọ́lọ́wọ́ yìí nínú àyíká pé ìdàgbàsókè òtítọ́ ń lọ ní ìlọsíwájú ní gbogbo ìtàn, àti pé ohun tí ó ṣe pàtàkì jù lọ ni pé a gbọ́dọ̀ fi òye wa nípa òtítọ́ sí inú àyíká Alfa àti Omega, àyíká tí Jésù fi ń dá òpin ohun kan mọ́ ìbẹ̀rẹ̀ ohun kan.

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.

Ìjọ kẹrin ni Tiatira, ó sì ń ṣojú àsìkò tí ìjọba póòpù ṣe àkóso gẹ́gẹ́ bí ìjọba karùn-ún nínú àsọtẹ́lẹ̀ Bíbélì, èyí tí ó jẹ́ àsìkò tí ìjọ nínú aginjù wà ní ìgbèkùn. Ìgbèkùn Ísírẹ́lì ti ẹ̀mí lábẹ́ Bábílónì ti ẹ̀mí fún ẹgbẹ̀rún ọdún kan, ọgọ́rùn-ún méjì àti ọgọ́ta ọdún ni a fi ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìgbèkùn Ísírẹ́lì ti gidi ní Bábílónì ti gidi fún àádọ́rin ọdún.

> “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.

> “Lónìí, ìjọ Ọlọ́run ní òmìnira láti tẹ̀síwájú dé ìparí nínú ètò àtọ̀runwá fún ìgbàlà ìran ènìyàn tí ó sọnù. Fún ọ̀pọ̀lọpọ̀ ọ̀rúndún, àwọn ènìyàn Ọlọ́run jìyà ìdínkù nínú òmìnira wọn. Wíwàásù ìhìnrere nínú mímọ́ rẹ̀ ni a fi òfin dé, a sì fi ìjìyà tí ó le jù lọ kan àwọn tí wọ́n gbójúgbóyà láti ṣàìgbọràn sí àṣẹ àwọn ènìyàn. Nítorí èyí, ọgbà àjàrà ìwà rere ńlá ti Olúwa fẹrẹ̀ẹ́ di ahoro pátápátá. Wọ́n gba àwọn ènìyàn ní ìmọ́lẹ̀ ọ̀rọ̀ Ọlọ́run lọ́wọ́. Òkùnkùn ìṣìnà àti àgbàgbọ́ asán halẹ̀ láti pa ìmọ̀ nípa ẹ̀sìn òtítọ́ rẹ́ pátápátá. Ìjọ Ọlọ́run lórí ayé wà ní ìgbèkùn nítòótọ́ ní gbogbo àkókò gígùn yìí ti inúnibíni aláìláàánú, gẹ́gẹ́ bí àwọn ọmọ Israẹli ṣe wà ní ìgbèkùn ní Babeli ní àkókò ìgbèkùn náà.” 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.

Àwọn ọdún mẹ́ẹ̀ẹ́dógún-dín-lọ́gọ́rin ìgbèkùn ní Bábílónì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ Tiatira. Ìjọ Tiatira ni àbájáde tí a mú jáde láti inú okùnfà náà, èyí tí a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ Pẹgámù. Pẹgámù ni a ṣàmì sí nípasẹ̀ Kọ́ńsítáńtínù ọba-ọba, ẹni tí ó da ìbọ̀rìṣà pọ̀ mọ́ ẹ̀sìn Kristẹni. Àmì ìbọ̀rìṣà rẹ̀ ni ìjọsìn oòrùn. Ìdí tí ó wà nínú Bíbélì fún bí a ṣe kó Ísírẹ́lì àtijọ́ lọ sí ìgbèkùn fún ọdún mẹ́ẹ̀ẹ́dógún-dín-lọ́gọ́rin Tiatira ni pé àwọn ọba wọn dá ìbáṣepọ̀ àti májẹ̀mú sílẹ̀ pẹ̀lú àwọn orílẹ̀-èdè abọ̀rìṣà tí ó yí wọn ká, nínú ìṣọ̀tẹ̀ tààrà sí Ọ̀rọ̀ Ọlọ́run. Ọlọ́run ti ń kìlọ̀ fún Ísírẹ́lì léraléra pé kí wọ́n má ṣe darapọ̀ mọ́ àwọn orílẹ̀-èdè aláìnígbàgbọ́ tí ó yí wọn ká. Àwọn Òfin Méwàá, èyí gan-an tí Ísírẹ́lì àtijọ́ gbọ́dọ̀ jẹ́ olùṣọ́ ìpamọ́ rẹ̀, fi ìjọsìn àwọn òrìṣà léèwọ̀ gidigidi. Nígbà tí Olúwa kọjá lẹ́gbẹ̀ẹ́ Mósè ní ihò Hórébù, tí Ó sì ṣí ìwà Rẹ̀ payá, Ó fi ìkìlọ̀ náà gan-an tí a ń tọ́ka sí kún un lẹ́ẹ̀mejì.

> 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.

> Ó sì wí pé, Wò ó, èmi ń dá májẹ̀mú: níwájú gbogbo àwọn ènìyàn rẹ, èmi yóò ṣe iṣẹ́ ìyanu, irú èyí tí a kò tíì ṣe rí ní gbogbo ayé, tàbí láàárín orílẹ̀-èdè kankan: gbogbo ènìyàn tí ìwọ wà láàárín wọn yóò sì rí iṣẹ́ Olúwa: nítorí ohun ẹ̀rù ni èyí tí èmi yóò fi ọ́ ṣe. Máa ṣọ́ ohun tí mo pa láṣẹ fún ọ lónìí: wò ó, èmi lé àwọn Amori, àti àwọn Kanaani, àti àwọn Hitti, àti àwọn Perisi, àti àwọn Hifi, àti àwọn Jebusi, kúrò níwájú rẹ. Kíyèsára ara rẹ, kí o má bàa dá májẹ̀mú pẹ̀lú àwọn olùgbé ilẹ̀ náà tí ìwọ ń lọ sí, kí ó má bàa di ìdẹkùn ní àárín rẹ: ṣùgbọ́n ẹ gbọdọ̀ wó àwọn pẹpẹ wọn lulẹ̀, kí ẹ fọ àwọn ère wọn, kí ẹ sì gé àwọn iginí wọn lulẹ̀: nítorí ìwọ kò gbọdọ̀ bọ ọlọ́run mìíràn: nítorí Olúwa, ẹni tí orúkọ rẹ̀ ń jẹ́ Owú, Ọlọ́run oníwú ni: kí o má bàa dá májẹ̀mú pẹ̀lú àwọn olùgbé ilẹ̀ náà, kí wọn má bàa ṣe panṣágà lẹ́yìn àwọn ọlọ́run wọn, kí wọn sì máa rú ẹbọ sí àwọn ọlọ́run wọn, kí ẹnìkan sì pè ọ́, kí o sì jẹ nínú ẹbọ rẹ̀; kí ìwọ sì mú nínú àwọn ọmọbìnrin wọn fún àwọn ọmọkùnrin rẹ, kí àwọn ọmọbìnrin wọn sì ṣe panṣágà lẹ́yìn àwọn ọlọ́run wọn, kí wọn sì mú àwọn ọmọkùnrin rẹ ṣe panṣágà lẹ́yìn àwọn ọlọ́run wọn. Exodus 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.

Ní ìgbà méjì ni Ọlọ́run ti kìlọ̀ fún Ísírẹ́lì ìgbàanì nínú ẹsẹ̀ yìí nìkan, àti pé ọ̀pọ̀ ẹ̀rí mìíràn wà nínú Bíbélì nípa àṣẹ tí a fún Ísírẹ́lì ìgbàanì pé kí wọ́n má ṣe dá májẹ̀mú kankan pọ̀ mọ́ àwọn orílẹ̀-èdè abọ̀rìṣà tí ó yí wọn ká. Àwọn ìfaradàpọ̀ wọ̀nyí bẹ̀rẹ̀ pẹ̀lú bí Ísírẹ́lì ìgbàanì ti kọ Ọlọ́run àti ìjọba-ọba-àlùfáà Rẹ̀. Nígbà tí wọ́n fẹ́ ọba, Ọlọ́run jẹ́ kí wọ́n ní ọba, àti láti ìgbà náà lọ ọ̀pọ̀ jùlọ nínú gbogbo àwọn ọba náà, àti dájúdájú gbogbo ọba àwọn ẹ̀yà mẹ́wàá ti àríwá, kò ka àṣẹ náà sí. Ìlànà tí ó béèrè pé kí Ísírẹ́lì yàtọ̀, kí ó sì jẹ́ ènìyàn àrà ọ̀tọ̀ kúrò lọ́dọ̀ àwọn orílẹ̀-èdè abọ̀rìṣà tí ó yí wọn ká, ni a kọ̀ sílẹ̀, a sì fi hàn nínú ìfaradàpọ̀ náà, èyí tí Constantine yóò di àmì aṣojú rẹ̀ ní ìgbà tó yá. Págámù àti Constantine dúró fún ìṣọ̀tẹ̀ àwọn ọba Ísírẹ́lì tí wọ́n mú ìbọ̀rìṣà wọ inú ìjọ Ọlọ́run. Ìyapa kúrò nínú òtítọ́ tí ó bẹ̀rẹ̀ pẹ̀lú ọba Saulu jẹ́ àpẹẹrẹ ìyapa kúrò nínú òtítọ́ ti ìjọ Kristẹni tí ó yọrí sí ìgbèkùn ní Bábílónì ti ẹ̀mí. Ìtàn mímọ́ tí ó bẹ̀rẹ̀ pẹ̀lú ọba Saulu lọ síwájú títí dé ìgbèkùn ní Bábílónì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ Págámù. Ìgbèkùn ọdún méje-dín-lọ́gọ́rin tí ó tẹ̀lé e ni ìjọ Tíátírà.

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.

Éfésù dúró fún ìjọ tí ń jáde lọ láti ṣẹ́gun Ilẹ̀ Ìlérí. Éfésù dúró fún àkókò Mósè àti ìdásílẹ̀ Ísírẹ́lì kúrò nínú ìgbèkùn Ejibiti.

> “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.

> “Bíbélì ti kó jọ, ó sì ti dì ín pọ̀, àwọn ìṣúra rẹ̀ fún ìran ìkẹyìn yìí. Gbogbo àwọn ìṣẹ̀lẹ̀ ńlá àti àwọn ìṣe pàtàkì tí ó kún fún ìyì ní ìtàn Májẹ̀mú Láéláe ti ṣẹlẹ̀ tẹ́lẹ̀, wọ́n sì ń tún ara wọn ṣe nínú ìjọ ní àwọn ọjọ́ ìkẹyìn wọ̀nyí.” Selected Messages, ìwé 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.

Ìtàn tí a ṣàpẹẹrẹ nípa ìdásílẹ̀ kúrò ní Ejibiti ni a tún ṣe ní àwọn ọjọ́ ìkẹyìn. Nítorí náà, a tún ṣe é nínú ìtàn àwọn Millerite. Ìdí nìyẹn tí Sister White fi máa ń tọ́ka sí ìtàn náà léraléra láti ṣàlàyé ìtàn àwọn Millerite. Ó fi Ìbànújẹ Nlá ti ọdún 1844 ṣe àfọwọ́kànsí pẹ̀lú ìbànújẹ àwọn Hébérù bí wọ́n ṣe dúró níwájú Òkun Pupa, tí ọmọ-ogun Fáráò sì ń sún mọ́ wọn láti ẹ̀yìn. Ó tún fi ìtàn ìdásílẹ̀ kúrò ní Ejibiti ṣe àfọwọ́kànsí pẹ̀lú àkókò Kristi; nítorí náà, ìbànújẹ àwọn ọmọ-ẹ̀yìn ní agbelebu ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìbànújẹ tó wà ní Òkun Pupa, èyí tí ó sì tún jẹ́ àpẹẹrẹ Ìbànújẹ Nlá ti ọdún 1844. Ìbànújẹ agbelebu dúró fún ìbẹ̀rẹ̀ ìjọ Efesu. Àkókò Mose ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, tí ìjọ Efesu ṣàpẹẹrẹ, tún jẹ́ àpẹẹrẹ ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní ní àkókò Kristi. Àwọn ìtàn méjèèjì ni ìjọ Efesu ṣàpẹẹrẹ. Àwọn òtítọ́ tí a ń dá mọ̀ níbí ni Future for America ti máa ń gbé kalẹ̀ ní gbangba lọ́pọ̀ ìgbà ní àwọn ọdún wọ̀nyí, nítorí náà mo kan ń pèsè àkótán.

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.

Nínú ìtàn Kristi, a rí ìbẹ̀rẹ̀ àwọn ènìyàn májẹ̀mú tuntun tí a ń gbé dìde bí a ti ń kọjá lọ́dọ̀ àwọn ènìyàn àyànfẹ́ májẹ̀mú àtijọ́. Ìtàn Kristi ni òpin Ísírẹ́lì àtijọ́, àti nínú ìtàn ìdáǹdè kúrò ní Ejibiti ní ìbẹ̀rẹ̀ Ísírẹ́lì àtijọ́, àwọn ènìyàn kan wà tí a ti yàn tẹ́lẹ̀ gẹ́gẹ́ bí ènìyàn májẹ̀mú, tí a sì kọjá lọ́dọ̀ wọn nítorí àwọn ènìyàn májẹ̀mú tuntun.

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.

Nínú ìtàn Kristi, àwọn ènìyàn àyànfẹ́ àtijọ́ dé sí ìparí wọn ní ọdún 70 pẹ̀lú ìparun Jerusalẹmu. Ní ìbẹ̀rẹ̀, ní àkókò Mose, àwọn ènìyàn àyànfẹ́ àtijọ́ kú nínú aginjù láàárín àkókò ogójì ọdún, Joshuwa àti Kalebu sì di àwọn aṣojú àwọn ènìyàn àyànfẹ́ tuntun tí a yàn láti gbé ìránṣẹ́ náà lọ sí Ilẹ̀ Ìlérí, gẹ́gẹ́ bí àwọn aposteli ti àkókò ìjọ Éfesu ṣe gbé ìhìnrere lọ sí ayé.

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.

Ìbẹ̀rẹ̀ àti òpin Ísírẹ́lì ìgbàanì, pẹ̀lú ìbẹ̀rẹ̀ Ísírẹ́lì òde-òní, gbogbo wọn ń fi ìyípadà láti ọwọ́ àwọn ènìyàn àyànfẹ́ àtẹ̀lẹ́yìnwá sí ọwọ́ àwọn ènìyàn àyànfẹ́ tuntun hàn. Nípa ẹ̀rí méjì tàbí mẹ́ta ni a fi ń fi ọ̀ràn múlẹ̀; àti pé ọ̀kọ̀ọ̀kan nínú àwọn ìlà ẹlẹ́rìí mẹ́ta wọ̀nyí ń tọ́ka sí ìkọ̀sílẹ̀ àwọn ènìyàn àyànfẹ́ tí ó ṣáájú, àwọn ẹlẹ́rìí wọ̀nyí sì ní ààmì ìfọwọ́sí Alfa àti Omega, Ẹni tí ń fi òpin hàn láti inú ìbẹ̀rẹ̀. Yóò sì wà àwọn ènìyàn àyànfẹ́ àtẹ̀lẹ́yìnwá kan tí a ó kọjá lọ nígbà tí Ọlọ́run bá wọ inú májẹ̀mú pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìndínláàádọ́rùn-ún. Ọlọ́run kì í ṣe olùdásílẹ̀ ìdàrúdàpọ̀; Kò yí padà láéláé, ọ̀rọ̀ Rẹ̀ náà kì í kùnà láéláé.

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.

Ìdáǹdè kúrò ní Íjíbítì àti àwọn ìṣẹ́gun tí Ọlọ́run ṣe nípasẹ̀ Jóṣúà ni a ṣojú rẹ̀ nípasẹ̀ ìjọ Éfésù, ṣùgbọ́n a ti yàn Éfésù sílẹ̀ láti pàdánù ìfẹ́ rẹ̀ àkọ́kọ́. Nígbà tí a sin Jóṣúà, ìran mìíràn dìde, èyí sì fi àmì sí àkókò tí Símírínà dúró fún. Iṣẹ́ àgbàyanu tí Jóṣúà ṣe ní fífọ Ilẹ̀ Ìlérí kúrò lọ́wọ́ àwọn ọ̀tá kò ṣẹ ní pípé rárá, nítorí àwọn ènìyàn náà bẹ̀rẹ̀ sí í yọ̀ǹda ara wọn, wọ́n sì kọ iṣẹ́ tí a fi fún Jóṣúà sílẹ̀. Wọ́n pàdánù ìfẹ́ wọn àkọ́kọ́. Àkókò náà tẹ̀síwájú títí di ìgbà tí Ísírẹ́lì kọ Ọlọ́run, tí Sámúẹ́lì sì fi ọba Sáúlù yàn, báyìí ni a sì ṣí ìgbà ìjọ Págámù sílẹ̀.

> “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.

> “Ìránṣẹ́ náà wá sí Smurna, ìjọ kan ní Éṣíà Kékeré, bẹ́ẹ̀ náà sì wá sí ìjọ Kristẹni lápapọ̀, ní àkókò ọ̀rúndún kejì àti kẹta. Ó jẹ́ àkókò tí ẹ̀sìn kèfèrí ń ṣe ìdúró rẹ̀ ìkẹyìn láti pa ipò àṣẹ-gíga mọ́ nínú ayé. Ẹ̀sìn Kristi ti tàn káàkiri pẹ̀lú ìyára àgbàyanu, títí di pé a ti mọ̀ ọ́ ní gbogbo ayé. Àwọn kan gba ìgbàgbọ́ Kristi nítorí ìyípadà ọkàn, àwọn mìíràn sì nítorí agbára àríyànjiyàn tí a fi gbé kalẹ̀, àwọn mìíràn sì tún jẹ́ nítorí pé wọ́n lè rí i pé ọ̀ràn ẹ̀sìn kèfèrí ń rẹ̀ sílẹ̀, ìmọ̀ràn ọgbọ́n ayé sì mú wọn lọ sí ẹ̀gbẹ́ tí ó ṣe ìlérí pé yóò ṣẹ́gun. Àwọn ipò wọ̀nyí sọ ẹ̀mí ìjọ di aláìlágbára. Ẹ̀mí Àsọtẹ́lẹ̀, tí ó jẹ́ àfihàn ìjọ àpọ́sítélì, sọnù díẹ̀díẹ̀. Èyí jẹ́ ẹ̀bùn kan tí ó mú ìjọ tí a fi í lé lọ́wọ́ wọ inú ìṣọ̀kan ìgbàgbọ́. Nígbà tí àwọn wòlíì tòótọ́ kò sí mọ́, ẹ̀kọ́ èké tàn kánkán; ìmọ̀ ọgbọ́n àwọn ará Gíríìkì yọrí sí ìtumọ̀ èké ti Ìwé Mímọ́, òdodo ara ẹni ti àwọn Farisi ìgbàanì náà, tí Kristi ti máa ń dá lẹ́bi ní ọ̀pọ̀ ìgbà, tún farahàn láàrín ìjọ. A fi ìpìlẹ̀ lélẹ̀ ní àwọn ọ̀rúndún méjì tí ó ṣáájú ìjọba Constantine fún àwọn ibi wọ̀nyí tí ó dàgbà sí ìpẹ̀yà ní kíkún ní àwọn ọ̀rúndún méjì tí ó tẹ̀lé e. Ní àkókò yìí, ìkú ajẹ́rìí di ohun tí ó gbajúmọ̀ ní ọ̀pọ̀ apá Ìjọba Róòmù. Bí ó tilẹ̀ jẹ́ pé èyí lè dà bí ohun àjèjì, sibẹ̀ ó jẹ́ òtítọ́ pátápátá. Ó jẹ́ àbájáde ìbáṣepọ̀ tí ó wà láàárín àwọn Kristẹni àti àwọn kèfèrí.”

> “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.’

> “Nínú ayé Róòmù, a ń bọ̀wọ̀ fún ẹ̀sìn gbogbo orílẹ̀-èdè; ṣùgbọ́n àwọn Kristẹni kì í ṣe orílẹ̀-èdè kan, bí kò ṣe ẹ̀ya-ìjọ kan nínú irú-ọmọ tí a kẹ́gàn. Nígbà náà nígbà tí wọ́n tẹ̀síwájú nínú fífi ẹ̀sìn gbogbo àwọn ẹ̀ka ènìyàn lẹ́bi, nígbà tí wọ́n ń ṣe ìpàdé aṣírí, tí wọ́n sì ya ara wọn sí pátápátá kúrò nínú àṣà àti ìṣe àwọn ìbátan wọn tí ó súnmọ́ wọn jùlọ àti àwọn ọ̀rẹ́ wọn tímọ́tímọ́ jùlọ, wọ́n di ohun ìfura, àti ní ọ̀pọ̀ ìgbà ohun inúnibíni, lọ́dọ̀ àwọn aláṣẹ keferi. Ní ọ̀pọ̀ ìgbà, wọ́n máa ń mú inúnibíni wá sórí ara wọn, nígbà tí ẹ̀mí ìtakò kò sí nínú ọkàn àwọn alákòóso. Gẹ́gẹ́ bí àpèjúwe ẹ̀mí yìí, ìtàn fún wa ní kúlẹ̀kúlẹ̀ ikú-ìyà Cyprian, bíṣọ́ọ̀bù ti Carthage. Nígbà tí a ka ìdájọ́ rẹ̀, igbe gbogbogbò kan dìde láti ọ̀dọ̀ ogunlọ́gọ̀ àwọn Kristẹni tí wọ́n ń fetí sílẹ̀, wọ́n sì wí pé, ‘A ó kú pẹ̀lú rẹ̀.’”

> “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.

> “Ẹ̀mí tí ọ̀pọ̀ àwọn tí ń jẹ́wọ́ pé wọ́n jẹ́ Kristẹni fi gba ikú, tí wọ́n sì tilẹ̀ ń mú ìkórìíra ìjọba dìde lásán láìnídí, ó ṣeé ṣe kí ó ní ìbáṣepọ̀ púpọ̀ pẹ̀lú bí àṣẹ inúnibíni tí ọba Diocletian àti olùrànlọ́wọ́ rẹ̀, Galerius, ṣe jáde ní ọdún 303 lẹ́yìn ìbí Kristi. Àṣẹ náà jẹ́ ti gbogbogbò ní ẹ̀mí rẹ̀, a sì fi í múlẹ̀ pẹ̀lú ìfaradà tó lágbára síi tàbí tó rọrùn díẹ̀ fún ọdún mẹ́wàá.” 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.

Bí ó tilẹ̀ jẹ́ pé Símírínà jẹ́ ọ̀kan nínú àwọn ìjọ méjì tí kò gba ìbáwí kankan lọ́wọ́ Olúwa, ìtàn náà jẹ́rìí pé àwọn tí wọ́n fi wọ́n ṣe márítà ní àkókò yẹn dúró fún díẹ̀ lára àwọn ẹni tí ìwúrí wọn dá lórí ìfarahàn ènìyàn, kì í sì í ṣe lórí ìfarahàn ti Ọlọ́run. Ìwé Àwọn Onídàájọ́ bẹ̀rẹ̀ nípa fífi ikú Jóṣúà hàn, ó sì ní ẹsẹ kan tí a tún sọ lẹ́ẹ̀mejì nínú ìwé náà, tí ó ṣe àlàyé ìtàn àwọn onídàájọ́. Ìgbà kejì tí a tọ́ka sí ẹsẹ náà ni ẹsẹ ìkẹyìn ìwé náà. Ẹsẹ àkọ́kọ́ ìwé náà samisi òpin Jóṣúà, ẹsẹ ìkẹyìn sì ṣe àkótán ìtàn náà.

> 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.

> Lẹ́yìn ikú Joṣua, ó sì ṣẹlẹ̀ pé àwọn ọmọ Israẹli bi Olúwa pé, Ta ni yóò kọ́kọ́ gòkè lọ fún wa sí ogun sí àwọn ará Kenaani, láti bá wọn jagun? … Ní ọjọ́ wọ̀nyí kò sí ọba ní Israẹli, ṣùgbọ́n olúkúlùkù ènìyàn ń ṣe èyí tí ó tọ́ ní ojú ara rẹ̀ … Ní ọjọ́ wọ̀nyí kò sí ọba ní Israẹli: olúkúlùkù ènìyàn ń ṣe èyí tí ó tọ́ ní ojú ara rẹ̀. Àwọn Onídàájọ́ 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.

Gẹ́gẹ́ bí ó ti rí nínú ìtàn Smyrna, “ẹni-ara” jẹ́ kókó-ọrọ pàtàkì láti ìbẹ̀rẹ̀ dé òpin. Nítorí pé wọn kò ní ọba, wọ́n pinnu láti ṣe ohunkóhun tí wọ́n bá yàn láti ṣe. Àìní ìtọ́sọ́nà ni ohun tí Haskell tọ́ka sí nínú ìtàn Smyrna tí a ṣàpẹẹrẹ rẹ̀ pẹ̀lú àìsí Ẹ̀mí Àsọtẹ́lẹ̀ tí ń ṣiṣẹ́. Nínú àwọn ìtàn méjèèjì, àìní ìtọ́sọ́nà ṣí ilẹ̀kùn sílẹ̀ kí a lè ṣe àwọn ìpinnu lórí ìdí àti ìfọkànsìn ara ẹni. Efesu ṣàpẹẹrẹ ìdáǹdè kúrò ní Ejibiti. Ìtàn tí a kọ sílẹ̀ nínú ìwé Àwọn Onídàájọ́ ni a ṣàpẹẹrẹ rẹ̀ pẹ̀lú ìjọ Smyrna. Láti ọba Saulu títí dé ìgbèkùn Babiloni ni a ṣàpẹẹrẹ pẹ̀lú ìjọ Pergamos, àti ìgbèkùn ní Babiloni ni a ṣàpẹẹrẹ pẹ̀lú ìjọ Tiatira.

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

Ní ìbámu pẹ̀lú ìṣẹ̀lẹ̀ tí àwọn aṣáájú-ọ̀nà náà dá mọ̀, pínpín mẹ́rin àti mẹ́ta wà nínú àwọn ìjọ, èdìdì, àti ìpè; àwọn ìjọ mẹ́rin àkọ́kọ́ nínú ìtàn Ísírẹ́lì àtijọ́ sì bẹ̀rẹ̀ pẹ̀lú ìgbèkùn Íjíbítì, wọ́n sì parí pẹ̀lú ìgbèkùn Bábílónì, nítorí pé Alfa àti Omega máa ń fi òpin hàn ní ìbámu pẹ̀lú ìbẹ̀rẹ̀ nígbà gbogbo. Àwọn ìjọ mẹ́rin àkọ́kọ́ nínú ìtàn Ísírẹ́lì òde-òní bẹ̀rẹ̀ pẹ̀lú fífi àwọn Júù sábẹ́ àṣẹ Romu, àwọn ìjọ mẹ́rin náà sì parí pẹ̀lú fífi àwọn Júù ti ẹ̀mí sábẹ́ Romu ti ẹ̀mí fún ọdún ẹgbẹ̀rún kan, ọgọ́rùn-ún méjì, àti ọgọ́ta.

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.

Ohun tí ó tẹ̀ lé Tiatira ni Sardi, èyí tí ó bẹ̀rẹ̀ nígbà tí wọ́n jáde kúrò nínú ìgbèkùn Bábílónì tí Tiatira ṣàpẹẹrẹ. Sardi ni ìjọ tí ó ní orúkọ pé ó wà láàyè, ṣùgbọ́n kò wà láàyè. Ìjẹ́wọ́ ìyè wọn jẹ́ irọ́. Ó sì ṣe kàyéfì pé, nínú gbogbo àwọn ìjọ méje, ọ̀rọ̀ náà Sardi ni kò ní ìtumọ̀ kankan. A ti fi àwọn ìtumọ̀ kàn mọ́ Sardi lórí ìpìlẹ̀ àyíká ìtàn àti àwọn ẹsẹ̀ náà, ṣùgbọ́n kò sí ìtumọ̀ ìpilẹ̀-orúkọ fún orúkọ náà. Ó ní orúkọ, ṣùgbọ́n kò ní í.

> “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.

> “Ṣùgbọ́n tẹ́ńpìlì kejì kò ti dọ́gba pẹ̀lú àkọ́kọ́ ní ọlá ńlá; bẹ́ẹ̀ ni a kò sọ ọ́ di mímọ́ nípasẹ̀ àwọn àmì tí a fi ojú rí wọ̀nyẹn ti ìwàláàyè Ọlọ́run tí ó jẹ́ ti tẹ́ńpìlì àkọ́kọ́. Kò sí ìfihàn agbára àrà ọ̀run láti fi samisi ìyàsímímọ́ rẹ̀. A kò rí ìkùukùu ògo kankan tí ó kún inú ibi mímọ́ tuntun tí a ṣẹ̀ṣẹ̀ kọ́. Kò sí iná kankan láti ọ̀run tí ó sọ̀kalẹ̀ wá láti run ẹbọ tí ó wà lórí pẹpẹ rẹ̀. Ṣẹ́kínà kò sì tún gbé láàárín àwọn kerubu ní ibi mímọ́ jùlọ mọ́; a kò sì rí àpótí májẹ̀mú, àga àánú, àti àwọn wàláà ẹ̀rí níbẹ̀. Kò sí ohùn kankan tí ó dún láti ọ̀run láti jẹ́ kí ìfẹ́ Jèhófà di mímọ̀ fún àlùfáà tí ń wádìí.” 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.

Lẹ́yìn ìgbèkùn Bábílónì, wọ́n tún Jerusalẹmu àti tẹ́ńpìlì náà kọ́. Nígbà náà ni wọ́n tún ní orúkọ lẹ́ẹ̀kan sí i, nítorí Ọlọ́run ti ṣe ìlérí láti fi orúkọ Rẹ̀ sí Jerusalẹmu. Ṣùgbọ́n orúkọ Rẹ̀ ń ṣojú ìwà Rẹ̀, àti àìní ìwàláàyè ti ara Rẹ̀ fihàn pé wọ́n ní orúkọ tí ó ń ṣojú ìyè, ṣùgbọ́n ní ti gidi, wọn kò tún ní ìwàláàyè náà mọ́ tí ń mú ìyè wá. Gbogbo ohun tí wọ́n ní ní tòótọ́ ni ìjẹ́wọ́ lásán àti ìfaradà.

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.

Ohùn ìkẹyìn ní Sárídísì ṣe ìlérí nípa Élíjà kan tí yóò wá ṣáájú ọjọ́ ńlá àti ẹ̀rù ti Olúwa. Fún Ísírẹ́lì ìgbàanì, ìparun Jerúsálẹ́mù ni ọjọ́ ńlá àti ẹ̀rù ti Olúwa. Nítorí èyí ni Arábìnrin White fi tọ́ka sí ìparun Jerúsálẹ́mù ní ọdún 70 AD gẹ́gẹ́ bí àpèjúwe ọjọ́ ńlá àti ẹ̀rù ti Olúwa tí a ṣàfihàn gẹ́gẹ́ bí àwọn àjàkálẹ̀-àrùn méje ìkẹyìn. Ìjọ Filadẹ́lfíà bẹ̀rẹ̀ pẹ̀lú ohùn Johanu Oníbatisí tí ń ké ní aginjù, báyìí ni ó sì ṣe àpẹẹrẹ ohùn William Miller. Àwọn ohùn Johanu Oníbatisí àti William Miller ń gbé ìránṣẹ́ Laodíṣíà kalẹ̀ fún àwọn ènìyàn kan tí wọ́n gbàgbọ́ pé ohun gbogbo wà ní títọ́, nígbà tí ohun gbogbo sì bàjẹ́ pátápátá. Johanu Oníbatisí àti William Miller, àwọn méjèèjì, gbé àáké sí gbòǹgbò igi náà. Ìránṣẹ́ sí Sárídísì ni pé, “àwọn orúkọ díẹ̀ wà pàápàá ní Sárídísì tí kò bà aṣọ wọn jẹ́; wọn yóò sì bá mi rìn ní funfun: nítorí wọ́n yẹ.” Johanu Oníbatisí àti William Miller dúró fún àwọn tí ó jáde kúrò ní àkókò tí Sárídísì ṣàpẹẹrẹ, tí wọ́n sì yẹ láti bá Kristi rìn.

> “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.

> “A ti mú ẹgbẹẹgbẹ̀rún ènìyàn lọ láti gba òtítọ́ tí William Miller wàásù mọ́ra, a sì jí àwọn ìránṣẹ́ Ọlọ́run dìde nínú ẹ̀mí àti agbára Elijah láti kéde ìhìnṣẹ́ náà. Gẹ́gẹ́ bí Johanu, aṣáájú-ọ̀nà Jesu, àwọn tí wọ́n wàásù ìhìnṣẹ́ pàtàkì yìí ní ìmọ̀lára dídìmọ́ láti fi àáké lé gbòǹgbò igi náà, kí wọ́n sì pe àwọn ènìyàn láti so èso tí ó yẹ fún ìrònúpìwàdà jáde. Ẹ̀rí wọn ní àfojúsùn láti jí àwọn ìjọ sókè, kí ó sì ní ipa agbára lórí wọn, àti láti fi ìwà gidi wọn hàn. Bí a ṣe ń ké ìkìlọ̀ pàtàkì náà pé kí a sá kúrò nínú ìbínú tí ń bọ̀, ọ̀pọ̀lọpọ̀ àwọn tí wọ́n darapọ̀ mọ́ àwọn ìjọ gba ìhìnṣẹ́ ìwòsàn náà; wọ́n rí ìpadàsẹ́yìn wọn, wọ́n sì fi omijé kíkorò ìrònúpìwàdà àti ìrora jíjinlẹ̀ ọkàn rẹ ara wọn sílẹ̀ níwájú Ọlọ́run. Bí Ẹ̀mí Ọlọ́run sì ṣe bà lé wọn, wọ́n ran lọwọ láti ké igbe náà pé, ‘Ẹ bẹ̀rù Ọlọ́run, kí ẹ sì fi ògo fún Un; nítorí wákàtí ìdájọ́ Rẹ̀ ti dé.’” 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.

Àwọn ìjọ méje inú Ìfihàn dúró fún ìtàn àwọn àpọ́sítélì títí dé Ìpadàbọ̀ Kejì ti Kristi, àti pé àwọn ìjọ méje náà tún dúró fún ìtàn Ísírẹ́lì àtijọ́ láti àkókò wolíì Mósè títí dé ìbọ̀wọ̀ àkọ́kọ́ ti Kristi.

> “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.

> “Àwọn ìdánwò àwọn ọmọ Ísírẹ́lì, àti ìhùwàsí wọn díẹ̀ kí ìbọ̀wọ̀ àkọ́kọ́ Kristi tó wáyé, ń ṣàfihàn ipò àwọn ènìyàn Ọlọ́run nínú ìrírí wọn ṣáájú ìbọ̀wọ̀ kejì Kristi.

> “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.

> “Àwọn ìdẹkùn Sátánì ni a ti gbé kalẹ̀ fún wa ní tòótọ́ gẹ́gẹ́ bí a ṣe gbé wọn kalẹ̀ fún àwọn ọmọ Israẹli ní kété ṣáájú kí wọ́n tó wọ ilẹ̀ Kénáánì. A ń tún ìtàn àwọn ènìyàn náà ṣe.

> “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.

> “Itàn wọn yẹ kí ó jẹ́ ìkìlọ̀ líle fún wa. Kò yẹ kí a retí rárá pé nígbà tí Olúwa bá ní ìmọ́lẹ̀ fún àwọn ènìyàn rẹ̀, Sátánì yóò dúró ní ìdákẹ́jẹ, kí ó má sì ṣe ìsapá kankan láti dí wọ́n lọ́wọ́ kí wọ́n má bàa gbà á. Ẹ jẹ́ kí a ṣọ́ra kí a má bàa kọ ìmọ́lẹ̀ tí Ọlọ́run rán, nítorí pé kò wá ní ọ̀nà tí ó ṣe wa lójú.... Bí àwọn kan bá wà tí kò rí ìmọ́lẹ̀ náà, tí wọn kò sì gbà á fún ara wọn, ẹ má ṣe jẹ́ kí wọ́n dúró ní ọ̀nà àwọn ẹlòmíràn.

> “‘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.’

> “‘Mo pe ọ̀run àti ayé sí ẹ̀rí lónìí sí ọ́, pé mo ti gbé ìyè àti ikú, ìbùkún àti ègún kalẹ̀ níwájú rẹ; nítorí náà, yan ìyè, kí ìwọ àti irú-ọmọ rẹ lè wà láàyè; kí o lè fẹ́ràn Olúwa Ọlọ́run rẹ, kí o sì lè gbọ́ ohùn rẹ̀, kí o sì lè rọ̀ mọ́ ọn; nítorí òun ni ìyè rẹ, àti gígùn ọjọ́ rẹ; kí o lè máa gbé ní ilẹ̀ tí Olúwa búra fún àwọn baba rẹ, fún Abrahamu, fún Isaaki, àti fún Jakọbu, láti fi fún wọn.’”

> “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.

> “Orin yìí kì í ṣe ti ìtàn àtijọ́, bí kò ṣe ti àsọtẹ́lẹ̀. Bí ó tilẹ̀ jẹ́ pé ó tún àwọn ìṣe àgbàyanu Ọlọ́run sọ pẹ̀lú àwọn ènìyàn rẹ̀ ní ìgbà àtijọ́, ó sì tún ṣàfihàn ṣáájú àwọn ìṣẹ̀lẹ̀ ńlá ọjọ́ iwájú, ìṣẹ́gun ìkẹyìn àwọn olóòótọ́ nígbà tí Kristi yóò wá ní ìgbà kejì nínú agbára àti ògo.

> “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.

> “Apọ́sítélì Pọ́ọ̀lù sọ ní kedere pé a ti kọ ìrírí àwọn ọmọ Israẹli nínú ìrìnàjò wọn sílẹ̀ fún àǹfààní àwọn tí ń gbé ayé ní ìgbà ayé yìí, àwọn tí òpin ayé ti dé bá. A kò ka àwọn ewu wa sí èyí tí ó kéré ju ti àwọn Hébérù lọ, bí kò ṣe pé ó pọ̀ ju tiwọn lọ.” 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.

Ìdáǹdè kúrò ní Íjíbítì ni a ṣàpẹẹrẹ rẹ̀ nípasẹ̀ ìjọ Éfésù, àti ààmì ìjọ Éfésù nínú ìtàn náà ni Jóṣúà. Lẹ́yìn tí àwọn tí Ọlọ́run mú jáde kúrò ní Íjíbítì kùnà nínú ìdánwò mẹ́wàá tí ó tẹ̀ lé ara wọn, Olúwa yọ májẹ̀mú náà kúrò lọ́dọ̀ àwọn ọlọ̀tẹ̀, ó sì fi í fún Jóṣúà àti Kálẹ́bù.

> 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.

> Sọ fún wọn pé, Bí mo ti wà láàyè ní tòótọ́, ni Olúwa wí, gẹ́gẹ́ bí ẹ ti sọ sí etí mi, bẹ́ẹ̀ ni èmi yóò ṣe sí yín: Òkú yín yóò ṣubú nínú aginjù yìí; àti gbogbo àwọn tí a kà nínú yín, gẹ́gẹ́ bí iye yín gbogbo, láti ọmọ ọdún ogún àti jù bẹ́ẹ̀ lọ, tí wọ́n ti kùn sí mi, dájúdájú ẹ kì yóò wọ ilẹ̀ náà, nípa èyí tí mo búra láti mú kí ẹ máa gbé inú rẹ̀, àfi Kálebu ọmọ Jefunneh, àti Joṣua ọmọ Nuni. Numbers 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.”

Arábìnrin White fi hàn pé Joṣua àti Kalebu dúró fún àwọn ẹni wọ̀nyí “lórí ẹni tí òpin ayé ti dé,” tí “ń bá Ọlọ́run dá májẹ̀mú nípasẹ̀ ẹbọ.”

> “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.

> “Fún ìkìlọ̀ wa, lórí àwọn tí òpin ayé ti dé báyìí, ni a ṣe kọ ìtàn yìí sílẹ̀. Mélòó mélòó ni àwọn ènìyàn Ọlọ́run lónìí ń tún ìrírí àwọn ọmọ Israẹli ṣe! Mélòó mélòó ni wọ́n ń kùn-ún, tí wọ́n sì ń ráhùn! Mélòó mélòó ni wọ́n ń sẹ́yìn nígbà tí Olúwa bá pàṣẹ fún wọn láti lọ síwájú! Iṣẹ́ Ọlọ́run ń jìyà nítorí àìní àwọn ènìyàn bí Kálebu àti Joṣua, àwọn ènìyàn ìṣòtítọ́ àti ìgbẹ́kẹ̀lé tí kò le yí. Ọlọ́run ń pè fún àwọn ènìyàn tí yóò fi ara wọn fún un kí Ẹ̀mí rẹ̀ lè kún inú wọn. Iṣẹ́ Kristi àti ti ẹ̀dá ènìyàn ń béèrè fún àwọn ènìyàn tí a ti yà sí mímọ́, tí wọ́n sì ń fi ara wọn rúbọ, àwọn ènìyàn tí yóò jáde lọ láìsí àgọ́, tí wọ́n ń ru ẹ̀gàn náà. Kí wọ́n jẹ́ alágbára, akíkanjú ènìyàn, tí wọ́n yẹ fún àwọn iṣẹ́ tí ó níyelórí, kí wọ́n sì bá Ọlọ́run dá májẹ̀mú nípa ẹbọ.” 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.

Majẹmu tí a tún ṣe, gẹ́gẹ́ bí a ti ṣàpẹẹrẹ rẹ̀ nínú majẹmu tí a tún ṣe pẹ̀lú Joṣua àti Kalẹbu, ni majẹmu pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin àti ọ̀pọ̀ ènìyàn ńlá náà. A tún un ṣe lẹ́yìn tí a kọ àwọn ènìyàn tí a ti yàn ní majẹmu àkọ́kọ́ sílẹ̀ kúrò lọ́dọ̀ Ọlọ́run, tí a sì yàn wọ́n láti kú nínú aginjù. Majẹmu pẹ̀lú ẹgbẹ̀rún lọ́nà ọgọ́rùn-ún mẹ́rìnlélọ́gọ́rin náà ni a mú ṣẹ ní pàtó nínú ìtàn kan náà tí a ti kọ àwọn ènìyàn àyànfẹ́ tẹ́lẹ̀.

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.

Éfésù túmọ̀ sí ohun tí ó yẹ kíkójú sí, iṣẹ́ tí Joshuà àti ìjọ àkọ́kọ́ ṣe sì jẹ́ “ohun tí ó yẹ kíkójú sí.” Nígbà tí Joshuà mú àwọn ènìyàn Ọlọ́run wọ Ilẹ̀ Ìlérí, ó jáde lọ ní ìṣẹ́gun. Èdìdì kìn-ín-ní ń bá ìjọ Éfésù lọ ní ìfarakanra, a sì fi ẹṣin funfun tí ń jáde lọ ní ìṣẹ́gun ṣàpẹẹrẹ rẹ̀. Èyí jẹ́ òtítọ́ nípa Joshuà àti nípa ìjọ àwọn àpọ́sítélì. Èdìdì kìn-ín-ní ń bá ìjọ Éfésù lọ ní ìfarakanra nínú Ísírẹ́lì àtijọ́ àti ti òde-òní.

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 jẹ́yọ láti inú ọ̀rọ̀ náà “myrrh,” èyí tí í ṣe òróró kan tí a máa ń lò láti fi pa òkú mọ́. Èdìdì kejì ni ẹṣin pupa kan ṣàpẹẹrẹ rẹ̀, ẹni tí a fi “idà ńlá kan” àti “agbára” fún láti mú “àlàáfíà kúrò lórí ilẹ̀ ayé,” èyí sì túmọ̀ sí pé àwọn ènìyàn nínú ìtàn náà yóò “máa pa ara wọn.” Èdìdì kejì náà ń lọ ní ìbámu pẹ̀lú ìjọ Smyrna, ó sì ṣàpẹẹrẹ àṣẹ tí a fi fún àwọn ọ̀tá Ọlọ́run, tí ó jẹ́ kí wọ́n borí, kí wọ́n sì pa àwọn ènìyàn Ọlọ́run. Èyí ṣẹ ní àkókò tí ó tẹ̀ lé ìjọ àwọn àpọ́sítélì, àti pẹ̀lú nínú ìtàn àwọn Onídàájọ́. Nínú àwọn ìtàn méjèèjì, Ọlọ́run jẹ́ kí àwọn agbára tí ó wà lẹ́yìn àwọn ènìyàn Ọlọ́run mú ogun àti ikú wá sórí àwọn ènìyàn Rẹ̀. Nínú ìjọ àwọn àpọ́sítélì, ìmísí ogun náà wá láti inú ìkọ̀sílẹ̀ ẹ̀sìn Kristi, èyí tí ó ti jẹ́ aláìsegun nínú àkókò Éfésù tí ó ṣáájú, bí ó ti ń gbé ìhìnrere lọ sí ayé. Ìmísí àwọn ọ̀tá àwọn ènìyàn Ọlọ́run ní àkókò àwọn Onídàájọ́ dá lórí àkókò Éfésù tí ó ṣáájú, níbi tí Ọlọ́run ti fi agbára Rẹ̀ hàn lórí Ejibiti àti àwọn orílẹ̀-èdè tí ó tẹ̀ lé e tí a fi Jósùà lò láti ṣẹ́gun. Èdìdì kejì náà ń lọ ní ìbámu pẹ̀lú ìjọ Smyrna nínú Ísírẹ́lì àtijọ́ àti ti òde òní.

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.

Págámù túmọ̀ sí “ààfin olódi,” nítorí náà ó ń ṣojú ilé-ọba ọba kan. Èdìdì kẹta ń lọ ní ìbámu pẹ̀lú Págámù, ó sì ń ṣojú ìtàn níbi tí ìdájọ́ ènìyàn ti ń wáyé láti ọwọ́ àwọn ọba ilẹ̀ ayé ní ìtakò sí ìdájọ́ Ọlọ́run. Nítorí náà, ìwọ̀n, tàbí ìdájọ́ tí “àwọn” òṣùwọ̀n méjì tí ń wọ “alikama,” “jẹ̀” “òróró” àti “wáìnì” dúró fún; ń fi àṣẹ ọba ti ènìyàn hàn, èyí tí ó máa ń ní àbùkù ní ìbáṣepọ̀ pẹ̀lú ìdájọ́ Ọlọ́run. Rántí pé ìwọ̀n òtítọ́ tàbí wíwọ̀n òtítọ́ kò nílò òṣùwọ̀n méjì. Òṣùwọ̀n méjì ń ṣojú ìdájọ́ àìdọ́gba.

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.

“Bálì” jẹ́ àmì ìrúbọ “àkọ́so èso” ti àjọ̀dún Ìrékọjá, “alikama” sì jẹ́ àmì ìrúbọ “àwọn búrẹ́dì ìfìgbì méjì” ti àjọ̀dún Pẹ́ńtíkọ́sì. “Òróró” jẹ́ àmì Ẹ̀mí Mímọ́, “wáìnì” sì jẹ́ àmì ẹ̀kọ́. Pẹgámù ní àkókò Ísírẹ́lì àtijọ́ ni àkókò àwọn ọba alábàápín ti Ísírẹ́lì, tí wọ́n mú ìdájọ́ wá sórí ètò ìjọ́sìn Ọlọ́run tí Ìrékọjá títí dé àkókò Pẹ́ńtíkọ́sì ń ṣojú fún. Àwọn òtítọ́ ọ̀rọ̀ Ọlọ́run ni “wáìnì” àti “òróró” ń ṣojú fún. Nínú Ísírẹ́lì àtijọ́ àti ti òde-òní pẹ̀lú, ìjọ Pẹgámù ni àkókò tí Satani ń gbìyànjú láti ṣe ohun tí kò lè ṣe nípasẹ̀ ìtàjẹ̀ sílẹ̀ nínú ìtàn tí Simírínà ń ṣojú fún. Ní Pẹgámù, Satani gbìyànjú láti pa àwọn ènìyàn Ọlọ́run run àti òtítọ́ Ọlọ́run run nípasẹ̀ ìbàápín, kì í ṣe nípasẹ̀ ìtàjẹ̀ sílẹ̀ gẹ́gẹ́ bí Simírínà ti ń ṣojú fún. Ìbàápín àwọn ọba Ísírẹ́lì àtijọ́ jẹ́ àpẹẹrẹ ìbàápín Kónísítáǹtínù ní Ísírẹ́lì òde-òní.

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

Tiatira túmọ̀ sí “ẹbọ́ ìbànújẹ́-ọkàn,” ó sì ń sọ̀rọ̀ nípa ẹ̀mí ìjẹ́rìísí títí dé ikú tí Ọlọ́run ń pèsè fún àwọn ènìyàn Rẹ̀ tí a pa nítorí orúkọ Rẹ̀. Ẹbọ́ ìbànújẹ́-ọkàn náà ń ṣojú ìfẹ́-inú láti sin Kristi lábẹ́ ipò líle, gẹ́gẹ́ bí a ti fi hàn nínú Daniẹli, Ṣadraki, Mẹṣaki àti Abedinego ní àsìkò ìgbèkùn ọdún àádọ́rin; ó sì tún ń ṣojú ẹbọ́ àwọn Waldensians, àwọn Huguenots àti àwọn mìíràn tí a ṣe níyà, tí a fi sẹ́wọ̀n, tí a fi ẹ̀sùn-ìkùnsínú kàn, tí a sì pa nípasẹ̀ àṣẹ póòpù ní ìtàn ọdún ẹgbẹ̀rún kan ó lé ọgọ́rùn-ún mẹ́fà. Èdìdì kẹrin ń bá ìjọ Tiatira lọ ní ìbámu, ó sì ń ṣojú inúnibíni láti ọwọ́ Bábílónì àtijọ́ sí Ísírẹ́lì àtijọ́ àti inúnibíni láti ọwọ́ Bábílónì òde-òní sí Ísírẹ́lì òde-òní. Ìtàn àwọn ìgbèkùn méjèèjì náà kọ́kọ́ béèrè ìyapa kúrò nínú òtítọ́, èyí tí àwọn ọba Ísírẹ́lì àti ọba-ọba Constantine ṣe. Gbogbo wọn sì pèsè ọ̀nà sílẹ̀ fún àsìkò kan tí Tiatira ń ṣojú fún.

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.

Sádísì kò ní ìtumọ̀ kankan tó bá mu pẹ̀lú jíjẹ́wọ́ orúkọ kan, ṣùgbọ́n jíjẹ́wọ́ náà jẹ́ irọ́. Ìwàláàyè Shekinah kò fi ara hàn láé nínú tẹ́ńpìlì kejì. Ìwàláàyè Kristi kò fi ara hàn láé nínú ìtàn Sádísì. Ìtúnṣe ti Àwọn Ọjọ́ Òkùnkùn, ní ìpìlẹ̀ rẹ̀, jẹ́ àtẹ̀lé àwọn ìgbésẹ̀ kan síwájú àti méjì sẹ́yìn. Iṣẹ́ tí ó yẹ kí ìtàn Sádísì ṣe ní Ìtúnṣe Pùrótẹ́sítáǹtì kò parí rárá.

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

Filadẹlfia túmọ̀ sí ìfẹ́ ará, ó sì ṣeé ṣe kó má ṣeé ṣe láti fẹ́ arákùnrin rẹ bí o kò bá kọ́kọ́ nífẹ̀ẹ́ Ọlọ́run.

> 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.

> Bí ẹnìkan bá wí pé, Mo fẹ́ràn Ọlọ́run, ṣùgbọ́n ó sì kórìíra arákùnrin rẹ̀, èké ni: nítorí ẹni tí kò fẹ́ràn arákùnrin rẹ̀ tí ó ti rí, báwo ni ó ṣe lè fẹ́ràn Ọlọ́run tí kò tíì rí? Àti òfin yìí ni a ti gbà lọ́dọ̀ rẹ̀, pé ẹni tí ó bá fẹ́ràn Ọlọ́run, kí ó fẹ́ràn arákùnrin rẹ̀ pẹ̀lú. 1 John 4:20, 21.

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

Filadẹlfia ń ṣoju ìjọ tí ó fẹ́ràn Ọlọ́run, àti nítorí èyí kò sí ìdálẹ́bi tàbí ìbáwí kankan tí a fi kọlù Filadẹlfia.

> 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.

> Kọ sí angẹli ìjọ tí ó wà ní Filadẹlfia pé; Báyìí ni ẹni mímọ́ náà, ẹni òtítọ́ náà, ẹni tí ó ní kọ́kọ́rọ́ Dáfídì, ẹni tí ó ń ṣí, tí kò sí ẹni tí ó lè ti; tí ó sì ń ti, tí kò sí ẹni tí ó lè ṣí, wí; Mo mọ iṣẹ́ rẹ: kíyèsi i, mo ti fi ilẹ̀kùn tí ó ṣí sílẹ̀ níwájú rẹ, kò sì sí ẹni tí ó lè tì í pa: nítorí pé o ní agbára díẹ̀, o sì ti pa ọ̀rọ̀ mi mọ́, kò sì ti sẹ orúkọ mi. Kíyèsi i, èmi yóò mú àwọn tí í ṣe ti sínágọ́gù Sátánì, àwọn tí ń wí pé àwọn jẹ́ Júù, tí wọn kì í sì í ṣe bẹ́ẹ̀, ṣùgbọ́n tí wọn ń parọ́; kíyèsi i, èmi yóò mú wọn wá kí wọn foríbalẹ̀ níwájú ẹsẹ̀ rẹ, kí wọn sì mọ̀ pé èmi ti fẹ́ ọ. Nítorí pé o ti pa ọ̀rọ̀ sùúrù mi mọ́, èmi náà yóò pa ọ mọ́ kúrò ní wákàtí ìdánwò, tí yóò dé sórí gbogbo ayé, láti dán àwọn tí ń gbé orí ilẹ̀ ayé wò. Kíyèsi i, mo ń bọ̀ ní kánkán: di ohun tí o ní mú ṣinṣin, kí ẹnikẹ́ni má bàa gba adé rẹ. Ẹni tí ó bá ṣẹ́gun ni èmi yóò fi ṣe ọ̀wọn nínú tẹ́ńpìlì Ọlọ́run mi, kì yóò sì tún jáde lọ mọ́: èmi yóò sì kọ orúkọ Ọlọ́run mi sí i lára, àti orúkọ ìlú Ọlọ́run mi, èyí tí í ṣe Jerusalẹmu tuntun, èyí tí ó sọ̀kalẹ̀ láti ọ̀run wá láti ọ̀dọ̀ Ọlọ́run mi: èmi yóò sì kọ orúkọ tuntun mi sí i lára. Ìfihàn 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.

A fi fún Filadelfia ní “kọ́kọ́rọ́ Dáfídì,” àti nínú ìtàn Filadelfia ti Ísírẹ́lì àtijọ́ ni a fi Ọmọ Dáfídì fún wọn, èyí tí ó dúró fún, láàárín àwọn nǹkan míràn, ìlànà àsọtẹ́lẹ̀ ti Alfa àti Omega, àkọ́kọ́ àti ìkẹyìn. Kọ́kọ́rọ́ náà dúró fún ọ̀nà-ìmúlò “historicism.” Ní àkókò tí ìjọ Filadelfia dúró fún ní ìparí Ísírẹ́lì àtijọ́, Òǹkọ̀wé gan-an ti àsọtẹ́lẹ̀ Bíbélì ni kọ́kọ́rọ́ náà. Ní àkókò tí ìjọ Filadelfia dúró fún nínú ìtàn Millerite, a fi kọ́kọ́rọ́ náà fún William Miller. Nínú àwọn ìtàn méjèèjì wọ̀nyí Kristi bá àwọn Júù lò tí wọ́n rò pé àwọn ni ọmọ Ábúráhámù, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀. Miller bá àwọn Pùròtẹ́sítáǹtì lò tí wọ́n rò pé àwọn jẹ́ Júù nípa ti ẹ̀mí, ṣùgbọ́n wọn kì í ṣe bẹ́ẹ̀.

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

> Ẹni tí ó bá ní etí, kí ó gbọ́ ohun tí Ẹ̀mí ń sọ fún àwọn ìjọ. Ìfihàn 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.

Laodicea túmọ̀ sí àwọn ènìyàn tí a dá lẹ́jọ́, àwọn ará Laodicea náà, àwọn Júù ti àkókò Kristi, ni a dá lẹ́jọ́ ní ìkẹyìn ní ọdún 70 AD nígbà ìparun Jerusalẹmu. Ìdájọ́ ìkẹyìn ti Pùròtẹ́sítáǹtì tí ó ti yapa kúrò nínú òtítọ́ máa ṣẹlẹ̀ nínú ìpọnjú òfin Ọjọ́ Àìkú, ṣùgbọ́n wọ́n pàdé ìdájọ́ wọn nígbà tí wọ́n kọ ìhìn iṣẹ́ áńgẹ́lì àkọ́kọ́ ní ìrú ọdún 1844, lẹ́yìn náà ni a sì kéde wọn láti ọ̀dọ̀ Ọlọ́run gẹ́gẹ́ bí àwọn ọmọbìnrin Bábílónì. Àwọn Pùròtẹ́sítáǹtì tí ó ṣubú wọ̀nyí jẹ́ àpẹẹrẹ ti Adventismu ti Laodicea ní àwọn ọjọ́ ìkẹyìn ti ìdájọ́ àyẹ̀wò.

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.”

Ní báyìí, a ti ṣe àyẹ̀wò ní pàtàkì oríṣìíríṣìí ọ̀nà tí a lè fi lóye àwọn ìjọ méje inú Ìfihàn dáadáa gẹ́gẹ́ bí àwọn ààmì àsọtẹ́lẹ̀, lẹ́yìn náà kí a sì fi wọ́n lò ní ti àsọtẹ́lẹ̀. Ṣùgbọ́n a gbọ́dọ̀ lóye wọn, a sì gbọ́dọ̀ fi wọ́n lò nínú àyíká àwọn òfin àsọtẹ́lẹ̀ “tí a ti fi fún wa láti ọ̀dọ̀ àṣẹ gíga jùlọ.”

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.

Ìfìránṣẹ́ sí àwọn ìjọ méje jẹ́ àwọn ìfìránṣẹ́ tí a fi fún àwọn ìjọ méje tí ó wà ní ayé nígbà tí Jòhánù kọ àwọn ìfìránṣẹ́ náà sílẹ̀. Àwọn ìfìránṣẹ́ sí àwọn ìjọ méje ń pèsè ìtọ́ni àti ìkìlọ̀ fún gbogbo àwọn ìjọ jálẹ̀ ìtàn. Àwọn ìfìránṣẹ́ sí àwọn ìjọ méje ń pèsè ìtọ́ni àti ìkìlọ̀ fún olúkúlùkù àwọn Kristẹni jálẹ̀ ìtàn. Àwọn ìjọ méje dúró fún ìtàn ẹ̀sìn Kristẹni láti àkókò àwọn àpọ́sítélì títí dé òpin ayé. Àwọn ìjọ méje dúró fún ìtàn Ísírẹ́lì àtijọ́ láti àkókò Mósè títí dé ìparun Jerúsálẹ́mù ní ọdún 70 AD. A lè mọ̀ àwọn ìjọ méje náà, a sì lè fi wọ́n lò, nípa mímọ ìyàtọ̀ tó wà láàárín àwọn ìjọ mẹ́rin àkọ́kọ́ àti àwọn ìjọ mẹ́ta ìkẹyìn.

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

Nínú àwọn ìlò àsọtẹ́lẹ̀ oríṣìíríṣìí mẹ́fà tí à ń dá mọ̀, àwọn ìlò kan náà ni a tún ṣojú fún nínú àwọn èdìdì méje.

We will address these truths in the next article.

A ó sọ̀rọ̀ nípa àwọn òtítọ́ wọ̀nyí nínú àpilẹ̀kọ tí ó kàn.

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