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# Laodicea - Number Four

ILawodikeya - Inombolo Yesine

Overlapping Histories

Imilando Ehlanganayo

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.

Isici engakukhomba ukuthi kungenzeka uStephen Haskell engazange akubone, nakuba akusekela ngokuqaphela kwakhe amaqiniso aletha lokhu obala, yilokhu: emlandweni wokuphela kuka-Israyeli wasendulo, ngesikhathi esifanayo uthola ukuqala kuka-Israyeli wanamuhla kuhlangana futhi kugudlana naleso sikhathi somlando esisodwa. Ngenkathi uKristu eqinisa isivumelwano nabaningi isonto elilodwa (izinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili), u-Israyeli wasendulo wayephila isipiliyoni saseLawodisiya, esephansi komphetho wokuphonswa aphume emlonyeni weNkosi. Ngesikhathi esifanayo u-Israyeli wanamuhla wayephila isipiliyoni sase-Efesu. ILawodisiya ka-Israyeli wasendulo yayihlakazwa, kanti i-Efesu ka-Israyeli wanamuhla yayiqoqwa kulowo kanye umlando ofanayo.

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.

Futhi “yebo,” uma uzibuza, ngiyazi ukuthi lelo sonto uKristu aqinisa ngalo isivumelwano ekugcwalisekeni kukaDaniyeli isahluko sesishiyagalolunye, elaqala ekubhapathizweni Kwakhe futhi laphetha ngokukhandwa ngamatshe kukaStefanu, lalingezona izinsuku ezingokoqobo eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, kodwa ngokwesiprofetho impela lalinjalo, ngokuba ngokwesiprofetho unyaka ulingana nezinsuku ezingamakhulu amathathu namashumi ayisithupha. Izinsuku ezingamakhulu amathathu namashumi ayisithupha ziphindwe kasikhombisa ziba yizinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, futhi “maphakathi impela” nalelo sonto lesiprofetho kukhona isiphambano. Ngokwesiprofetho uKristu wabeka isiphambano maphakathi impela nenkathi yesiprofetho yezinsuku eziyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili, ngaleyo ndlela ebonisa ukuthi “izikhathi eziyisikhombisa” zikaLevitikusi amashumi amabili nesithupha zimisiwe futhi zisekelwa yisiphambano sikaKristu. Akusikho ukwenzeka nje ukuthi lapho uDadewethu White efundisa, njengoba enza, ukuthi womabili amatafula angcwele kaHabakuki; ishadi lika-1843 nelika-1850 anesiprofetho seminyaka eyizinkulungwane ezimbili namakhulu amahlanu namashumi amabili phakathi impela kweshadi, futhi womabili amashadi anesiphambano maphakathi impela kulowo mfanekiso.

> “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.

> “IBhayibheli iqukethe zonke izimiso abantu abadinga ukuziqonda ukuze balungiselwe ukuphila kwaleli zwe noma ukuphila okuzayo. Futhi lezi zimiso zingaqondwa yibo bonke. Akekho onomoya wokwazisa ukufundisa kwalo ongafunda ngisho nesigaba esisodwa seBhayibheli engatholanga kuso umcabango othile osizayo. Kodwa ukufundisa okuyigugu kakhulu kweBhayibheli akutholakali ngokulifunda ngezikhathi ezithile noma ngokungahleleki. Uhlelo lwalo olukhulu lweqiniso alwethulwanga ngendlela yokuba lubonakale kumfundi osheshayo noma onganaki. Iningi lemicebo yalo ilele kude ngaphansi kobuso, futhi ingatholakala kuphela ngokucwaninga ngenkuthalo nangomzamo oqhubekayo. Amaqiniso akha lonke lelo qoqo elikhulu kumelwe acutshungulwe futhi aqoqwe, ‘lapha okuncane, nalaphaya okuncane.’ Isaya 28:10.

> “When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.” Education, 123.

> “Lapho seziphenyiwe ngaleyo ndlela futhi zihlanganiswe ndawonye, ziyotholakala zifanelene ngokupheleleyo komunye nomunye. Ivangeli ngalinye liyisenezelo kwamanye, isiprofetho ngasinye siyincazelo sesinye, iqiniso ngalinye lingukuthuthukiswa kwelinye iqiniso. Izifaniso zesimiso sobuJuda zenziwa zacaca ngevangeli. Isimiso ngasinye ezwini likaNkulunkulu sinendawo yaso, iqiniso ngalinye linokubaluleka kwalo. Futhi sonke isakhiwo, ekwakhekeni nasenkambisweni yaso, sifakaza ngoMlobi waso. Isakhiwo esinjalo akukho ngqondo ngaphandle kwaleyo yoNgapheliyo eyayingasicabanga noma isakhe.” 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.

Kanye nomgomo wokuthi isonto ngalinye kulawa ayisikhombisa liyaphindwa emlandweni wamaMillerite kanye nasemlandweni wethu kukhona omunye futhi umgomo obalulekile owamukelwa ubu-Adventist bokuqala. Lowo mgomo ubonisa ukuthi imigqa yesiprofetho “yangaphakathi neyangaphandle” yomlando ofanayo isetshenziswa nguMoya oNgcwele ukudlulisa iqiniso. UMiller wakubona lokhu futhi wakufundisa ngokuqondile. Wafundisa ngokufanele ukuthi izimpawu eziyisikhombisa zencwadi yeSambulo zimelela umlando ohambisanayo nowamabandla, kodwa kulowo mfanekiso ohambisanayo izimpawu zimelela iqiniso langaphandle, kanti amabandla amele iqiniso langaphakathi lomlando ofanayo. No-Uriah Smith futhi ukhuluma ngalo mgomo futhi usebenzisa amagama athi “ngaphakathi” kanye “nangaphandle,” okuyinto ebonakala kimi iyindlela engcono kakhulu yokuchaza le migqa emibili ehambisanayo.

> “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.

> “Izimpawu zethulwa ekunakekeleni kwethu ezahlukweni zesi-4, zesi-5, nesi-6 zencwadi yesAmbulo. Izigigaba ezivezwa ngaphansi kwalezi zimpawu zivezwe kusAmbulo 6, nakuvesi lokuqala lesAmbulo 8. Ngokusobala zihlanganisa izehlakalo ibandla elihlobene nazo kusukela ekuvulweni kwalesi sikhathi sokuphatha kuze kube sekufikeni kukaKristu.

> “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.

> “Nakuba amasonto ayisikhombisa eveza umlando wangaphakathi webandla, izimpawu eziyisikhombisa ziletha obala izehlakalo ezinkulu zomlando walo wangaphandle.” 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.

Manje sizoqala ukucubungula kwethu ngamasonto ayisikhombisa. Kubalulekile ukuqaphela ukuthi amasonto amabili okuqala, bese futhi isonto lesithathu nelesine, anobudlelwane “bembangela nomphumela” obufuna ukuba abhekwe ndawonye. ISmirna yibandla elimelela labo abashushiswa yiRoma, kanti i-Efesu kwakuyibandla elathwala ivangeli layisa emhlabeni wonke.

> “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.

> “Kwakuse-Antiyokiya lapho abafundi baqala khona ukubizwa ngokuthi amaKristu. Lelo gama balinikwa ngoba uKristu wayeyisihloko esiyinhloko sokushumayela kwabo, sokufundisa kwabo, nenkulumo yabo. Ngokuqhubekayo babebalisa izehlakalo ezazenzekile ezinsukwini zenkonzo Yakhe esemhlabeni, lapho abafundi Bakhe babebusiswe ngobukhona Bakhe siqu. Ngokungakhathali babehlala ezimfundisweni Zakhe nasezimangalisweni Zakhe zokuphilisa. Ngezindebe eziqhaqhazelayo nangamehlo agcwele izinyembezi bakhuluma ngosizi Lwakhe ensimini, ngokukhashelwa Kwakhe, ngokuqulwa Kwakhe kwecala, nangokubulawa Kwakhe, ngokubekezela nangokuthobeka Ayekukhombisile ekukhuthazeleni indelelo nokuhlushwa ayekufakelwe yizitha Zakhe, nangobubele obunjengobukaNkulunkulu ayekhuleke ngabo ngenxa yalabo ababemzingela. Ukuvuka Kwakhe kwabafileyo nokwenyukela Kwakhe ezulwini, nomsebenzi Wakhe ezulwini njengoMlamuleli wabantu abawileyo, kwakuyizihloko ababekujabulela kakhulu ukuhlala kuzo. Ngokuqinisekile abahedeni babengabiza bona ngokuthi amaKristu, ngoba babeshumayela uKristu futhi bethandaza kuNkulunkulu ngaYe.

> “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.

> “Kwaba nguNkulunkulu owabanika igama elithi umKristu. Leli yigama lobukhosi, elinikezwa bonke abazihlanganisa noKristu. Kwakungaleli gama uJakobe abhala ngalo kamuva, ethi, ‘Abacebileyo kabanicindezeli yini, banihudulele ezihlalweni zokwahlulela na? Kabahlambalazi yini lelo gama elihle enabizwa ngalo?’ Jakobe 2:6, 7. Futhi uPetru wamemezela wathi, ‘Kepha uma umuntu ehlupheka njengomKristu, makangabi namahloni; kunalokho makadumise uNkulunkulu ngalokho.’ ‘Uma nihlambalazwa ngenxa yegama likaKristu, nibusisiwe; ngokuba uMoya wenkazimulo no kaNkulunkulu uhlezi phezu kwenu.’ 1 Petru 4:16, 14.” Izenzo Zabaphostoli, 157.

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

Ibandla lase-Efesu lalimelela ibandla lokuqala elaphila “ngokumesaba uNkulunkulu kuKristu Jesu,” okuyi“mbangela” ehlala ikhiqiza “umphumela.”

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

> Yebo, futhi bonke abafisa ukuphila ngokokuhlonipha uNkulunkulu kuKristu Jesu bayakuhlushwa. 2 Thimothewu 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.

Ukumesaba kwebandla lase-Efesu kwabangela ukushushiswa okufanekiselwa yibandla laseSmirna. La mabandla amabili amele ubudlelwano bembangela nomphumela, kanti umphumela ufuna ukuba wandulelwe yimbangela. Ukushushiswa kwenhlekelele yomthetho weSonto kugqugquzelwa ukubonakaliswa kwalokho uDadewethu White akubiza ngokuthi “ukumesaba kukaNkulunkulu kwasekuqaleni.” Ukumesaba uNkulunkulu okuboniswe emlandweni odlule, noma emlandweni wasendulo.

> “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.

> “Noma kunjalo, naphezu kokuhlehla okwandile kokukholwa nokumesaba uNkulunkulu, kukhona abalandeli bakaKristu beqiniso kulawa mabandla. Ngaphambi kokuhanjelwa kokugcina kwezahlulelo zikaNkulunkulu phezu komhlaba, kuyakuba phakathi kwabantu beNkosi imvuselelo enjalo yokumesaba uNkulunkulu kwasekuqaleni engakaze ibonwe kusukela ezikhathini zabaphostoli. UMoya namandla kaNkulunkulu kuyathululelwa phezu kwabantwana baKhe. Ngaleso sikhathi abaningi bayozihlukanisa kulawo mabandla lapho uthando lwaleli zwe luthathe indawo yothando ngoNkulunkulu nangezwi laKhe. Abaningi, kokubili kubefundisi nakubantu, bayokwamukela ngenjabulo lawo maqiniso amakhulu uNkulunkulu aye wawenza amenyezelwa ngalesi sikhathi ukuze alungiselele abantu ukuza kwesibili kweNkosi. Isitha semiphefumulo sifisa ukuvimba lo msebenzi; futhi ngaphambi kokuba kufike isikhathi sokunyakaza okunjalo, siyakuzama ukukuvimbela ngokungenisa okomgunyathi. Kulawo mabandla esingawangenisa ngaphansi kwamandla aso okukhohlisa, siyokwenza kubonakale sengathi isibusiso esikhethekile sikaNkulunkulu sithululiwe; kuyakubonakala lokho okucatshangwa njengentshiseko enkulu yezenkolo. Izixuku ziyojabula kakhulu zithi uNkulunkulu usebenza ngokumangalisayo ngenxa yazo, kanti umsebenzi ungowomunye umoya. Ngaphansi kwesimo senkolo, uSathane uyofuna ukwandisa ithonya lakhe phezu kwezwe lobuKristu.” 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.”

Isimemezelo Saphakathi Nobusuku yezinsuku “zokugcina” iyimvuselelo “yokumesaba uNkulunkulu kokuqala” ehlonzwe kuleso siqephu. Iyimvuselelo eyenzeka enhlanganweni yokunyakaza, hhayi ebandleni. Umlando uDade White awusebenzisayo ukuchaza leyo mvuselelo ngumlando “wezikhathi zabaphostoli,” omelwe yibandla lase-Efesu. Leyo mvuselelo iyoveza “ukushushiswa.”

> “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.

> “Abaningi bayoboshwa, abaningi bayobalekela izimpilo zabo besuka emadolobheni nasemizaneni, futhi abaningi bayoba ngofakazi bokholo abafel’ ukholo ngenxa kaKristu ngokuma bevikela iqiniso.” Selected Messages, book 3, 397.

The “life of Christ on earth” in the next passage represents the beginning of the church of Ephesus, but it also typifies the history of Laodicean Adventism at the end of the world.

“Ukuphila kukaKristu emhlabeni” kulesi siqephu esilandelayo kumelela ukuqala kwebandla lase-Efesu, kodwa futhi kufanekisela umlando wobu-Adventist baseLawodikeya ekupheleni komhlaba.

> “‘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.

> “‘Ukwahlulela kubuyiselwe emuva, nokulunga kumi kude; ngokuba iqiniso liwile esitaladini, nobuqotho abunakungena. Yebo, iqiniso liyashabalala; nalowo osuka ebubini uzenza impango.’ Isaya 59:14, 15. Lokhu kwagcwaliseka ekuphileni kukaKristu emhlabeni. Wayethembekile emiyalweni kaNkulunkulu, ebeka eceleni amasiko nezimfuno zabantu ezaziphakanyiswe zathathelwa indawo yayo. Ngenxa yalokhu wazondwa futhi washushiswa. Lo mlando uyaphindwa.” 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.

Okuhlangenwe nakho okumelwe yi-Efesu kwenzeka ngesikhathi esifanayo nokuhlangenwe nakho kweLawodikeya. AmaJuda aphikisana ngento encane ayengamaLawodikeya akwa-Israyeli wasendulo, futhi uKristu kanye nabafundi baKhe babengama-Efesu akwa-Israyeli wesimanje. UJohane uMbhapathizi wethula ibandla lase-Efesu, futhi umelela ibandla “ezinsukwini zokugcina” eliphikiswa amaLawodikeya, azibiza ngokuthi angamaJuda, kodwa awasiwo.

> “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.

> “Umsebenzi kaJohane uMbhapathizi, nomsebenzi walabo okuthi ezinsukwini zokugcina baphume ngomoya nangamandla ka-Eliya ukuze bavuse abantu ekungabi nandaba kwabo, uyefana ngezindlela eziningi. Umsebenzi wakhe uyisibonelo somsebenzi okumelwe wenziwe kulesi sikhathi. UKristu uzofika okwesibili ukuba ahlulele umhlaba ngokulunga. Izithunywa zikaNkulunkulu ezithwala umlayezo wokugcina wesixwayiso ozonikezwa umhlaba, kumelwe zilungise indlela yokubuya kwesibili kukaKristu, njengoba uJohane walungiselela indlela yokufika kwakhe kokuqala. Kulo msebenzi wokulungiselela, ‘zonke izigodi ziyakuphakanyiswa, nazo zonke izintaba namagquma kuyakwehliswa; nezindawo ezigwegwile ziyakwenziwa ziqonde, nezindawo ezimagqabhagqabha zibe yithafa’ ngokuba umlando uyakuphindwa, futhi futhi ‘inkazimulo kaJehova iyakwambuleka, futhi yonke inyama iyakuyibona kanyekanye; ngokuba umlomo kaJehova ukukhulumile lokhu.’” Southern Watchman, Mashi 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.

I-Efesu iyimbangela, kanti iSmirna ingumphumela. IPergamose neThiyathira nazo zimelela ubudlelwano bembangela nomphumela. IPergamose iyibandla lokuyekethisa elonakalisa ubuKristu ngokubuhlanganisa nobuqaba. Ibandla lobuKristu lawa lapho lamukela umgomo wokuthi kwakungenzeka ukuba ukukhonza izithombe kobuqaba kuhlalisane ngaphakathi kwemingcele yalo. Umbusi uConstantine uyisibonakaliso salowo mlando wokuyekethisa, futhi indima yakhe yesiprofetho kwakungukukhiqiza ukuhlubuka kobuKristu beqiniso kusengaphambili ngaphambi kokuba ubuPapa bembulwe.

> 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.

> Makungabikho umuntu onikhohlisayo nangayiphi indlela; ngokuba lolo suku aluyikufika, ngaphandle kokuba kufike kuqala ukuhlubuka, kwambulwe umuntu wesono, indodana yokubhujiswa; omelana nakho konke okuthiwa nguNkulunkulu, noma okukhonzwayo, aziphakamise ngaphezu kwakho konke; aze ahlale ethempelini likaNkulunkulu engathi unguNkulunkulu, eziveza ukuthi unguNkulunkulu. Anikhumbuli yini ukuthi, ngisahleli nani, nganitshela lezi zinto na? Futhi manje niyakwazi okumvimbelayo, ukuze ambulwe ngesikhathi sakhe. Ngokuba imfihlakalo yokungalungi isiyasebenza kakade; kuphela lowo ovimbelayo manje uyakuqhubeka avimbe, aze asuswe endleleni. Khona-ke kuyakwambulwa lowo ongenamthetho, iNkosi eyakumqeda ngomoya womlomo wayo, imchithe ngokubonakala kokufika kwayo. 2 Thesalonika 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.

Ibandla lasePergamoni laliyi“imbangela” kanti iThiyathira laliy “umphumela.” Umprofethi uDaniyeli uvame ukwethula umlando wobuqaba obuvulela upapa indlela, futhi ukuhlubuka okwalandulela ukusungulwa kobupapa uPawulu akukhomba kukhulunywa ngakho kuDaniyeli isahluko seshumi nanye.

> 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.

> Ngokuba imikhumbi yaseKhithimi izakuza imelane naye; ngalokho uzadabuka, abuyele emuva, abe lolaka olumelene lesivumelwano esingcwele; ngokunjalo uzakwenza; yebo, uzabuya, azwane lalabo abashiya isivumelwano esingcwele. Njalo amabutho azakuma ngakuluhlangothi lwakhe, angcolise ingcwele yamandla, asuse umhlatshelo wansuku zonke, abeke lesinengiso esenza incithakalo. Daniyeli 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.

Ibandla lokuvumelana elahlubuka ngaphambi kokuba amandla obupapa embulwe emlandweni limelwe nguDaniyeli ngokuthi “labo” abashiya “isivumelwano esingcwele.” Emva kokuba beshiyile isivumelwano, khona-ke ubupapa, obumelwe nguDaniyeli “njengesinengiso esichithayo,” babekwa esihlalweni sobukhosi somhlaba. USista White uveza amavesi ayisithupha okugcina kaDaniyeli ishumi nanye lapho ethi, “isiprofetho esesahlukweni seshumi nanye sikaDaniyeli sesiseduze kakhulu nokufinyelela ekugcwalisekeni kwaso okuphelele.” Amavesi ayisithupha okugcina ayigcwaliseko lokugcina likaDaniyeli ishumi nanye, futhi ufundisa ukuthi umlando omelwe yilawo mavesi okugcina wawufanekiselwe nguDaniyeli 11:30–36, oveza “imbangela nomphumela” womlando omelwe yiPergamos neThiyathira.

> “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.

> “Asisenaso isikhathi sokulahlekelwa. Izikhathi ezinzima ziphambi kwethu. Izwe liyanyakaziswa ngumoya wempi. Maduze izigigaba zenhlupheko ezakhulunywa eziprofethweni zizokwenzeka. Isiprofetho esisesahlukweni seshumi nanye sikaDaniyeli sesisondele kakhulu ekugcwalisekeni kwaso okuphelele. Okuningi komlando osewenzekile ekugcwalisekeni kwalesi siprofetho kuyophindwa.”

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

> “Evesini yamashumi amathathu kukhulunywa ngamandla athi ‘amavesi 30 kuya kwangamashumi amathathu nesithupha acashuniwe.’”

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

> “Izigcawu ezifana nalezo ezichazwe kula mazwi ziyokwenzeka.” Manuscript Releases, inombolo 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.

Ubudlelwane bembangela nomphumela bePergamu neThiyathira, kanye nobudlelwane bembangela nomphumela be-Efesu neSmirna, buyaphindwa “ezinsukwini zokugcina.” AmaProthestani ase-United States ayokwenza isivumelwano sokuyekethisa nokukhonza izithombe, njengoba kufanekiswa yiPergamu (uphawu oluyinhloko kakhulu lokukhonza izithombe ukukhonza ilanga), futhi lapho ehlubuka, indlela iyobe isilungisiwele indoda yesono, ukuba iphinde yambulwe ngokwesiprofetho. Ngesikhathi ukuphambuka nokubekwa kobupapa esihlalweni sobukhosi kuphindwa, uNkulunkulu ngesikhathi esifanayo uyobe ephakamisa ibandla elifanekiswa yi-Efesu ukuba liphathe umlayezo kaDaniyeli neSambulo liwuyise emhlabeni, futhi ukuhlushwa okufanekiswa yiSmirna kuyophindwa.

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:

Ngizokhuluma ngamasonto amathathu okugcina emva kokuba sesibhekisisile iqiniso lokuthi izimpawu ezine zokuqala zeSambulo zingumugqa weqiniso wangaphandle ohamba ngokulingana nomugqa weqiniso wangaphakathi omelwe amasonto amane okuqala. Njengoba sekuphawuliwe kakade, u-Uriah Smith ukubeka ngale ndlela:

> “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.

> “Nakuba amabandla ayisikhombisa eveza umlando wangaphakathi webandla, izimpawu eziyisikhombisa ziveza izenzakalo ezinkulu zomlando walo wangaphandle.” 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.

Sibonisile ukuthi amabandla amane okuqala amele ubudlelwane obubili “bembangela nomphumela” obuphindaphindwa “ezinsukwini zokugcina.” Ngokusekelwe kubasunguli be-Adventism, kodwa okubaluleke kakhulu ngegunya leZwi likaNkulunkulu, leyo milando emine yangaphakathi yebandla kufanele ibe nomlando wangaphandle ohambisanayo omelwe yizimpawu ezine zokuqala. Uphawu lokuqala nolwesibili luphinda luveze izici ezifanayo zase-Efesu naseSmirna, kodwa lusebenzisa ihhashi elimhlophe ukumela umsebenzi wokuyisa ubuKristu emhlabeni. Limela umsebenzi wangaphandle webandla, kanti uphawu lwesibili lumelela ukugezwa kwegazi kwaseSmirna ngehhashi elibomvu.

> 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.

> Ngabona lapho iWundlu livula olunye lwezimpawu, ngezwa, kungathi ngumsindo wokuduma kwezulu, esinye sezidalwa ezine sithi: Woza ubone. Ngase ngibona, bheka, nansi ihhashi elimhlophe; lowe owayehlezi phezu kwalo wayenomnsalo; wanikwa umqhele; waphuma enqoba, ukuze anqobe. Kwathi lapho esevule uphawu lwesibili, ngezwa isidalwa sesibili sithi: Woza ubone. Kwase kuphuma elinye ihhashi elibomvu; owayehlezi phezu kwalo wanikwa amandla okususa ukuthula emhlabeni, ukuze abantu babulalane; wanikwa inkemba enkulu. IsAmbulo 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.”

UZakariya uqukethe izigaba ezimbalwa ezihlonza ngokuqondile amahhashi amane amelwe ezimpawini ezine zokuqala zeSambulo. Kwenye yalezo zigaba esahlukweni seshumi, uZakariya uveza ukuthi lapho imvula yokugcina ithululwa, “umhlambi wakwaJuda,” oyiyo “indlu” kaNkulunkulu, uyophendulwa ube “ihhashi lakhe elihle empini.”

> 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.

> Celani imvula eNkosini ngesikhathi semvula yokugcina; khona iNkosi iyakwenza amafu akhazimulayo, ibanike izihlambi zemvula, wonke umuntu utshani ensimini. Ngokuba izithombe zikhulume ize, nabahlahlayo babone amanga, bakhulume amaphupho amanga; baduduza ngeze; ngalokho bahamba njengomhlambi, bahlupheka, ngokuba kwakungekho malusi. Intukuthelo yami yavutha ngokumelene nabelusi, ngajezisa izimpongo; ngokuba uJehova Sebawoti uvakashele umhlambi wakhe, indlu yakwaJuda, wabenza babe njengehhashi lakhe elihle empini. Zakariya 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.

U-Ellen White ukhomba ngokuphindaphindiwe ukuthi ukuthululwa kukaMoya oNgcwele ePentekoste kufanekisa imvula yokugcina esevele inaya manje. Umsebenzi owenzelwa umhlaba ePentekoste umelwe yibandla lase-Efesu, futhi i-Efesu ibanga ukuhlushwa okumelelwa yiSmirna, uJohane akumela ngokuthi “ihhashi elibomvu” lophawu lwesibili. Izimpawu ezimbili zokuqala zihamba ngokuhambisana namabandla amabili okuqala, futhi zibonisa “izinsuku zokugcina,” lapho imvula yokugcina ithululwa khona.

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.”

UMoya Wesiprofetho ubuye futhi ukhethe kokubili ukuphela kophawu lwesithathu nokuqala kophawu lwesine, ngaleyo ndlela ekuhlanganisa ndawonye (imbangela nomphumela), futhi ngokwenza kanjalo ubeka umlando omelwe njengowawukhona osukwini lwakhe nasezinsukwini zokugcina.

> “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.

> “Lowo moya ofanayo uyabonakala namuhla njengoba umelelwe kuSambulo 6:6–8. Umlando uyophindwa. Lokho obekukhona kuyakuba khona futhi.” Manuscript Releases, volume 9, 7.

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

Emlandweni kaDade White uqobo, (owabhalwa ngo-1898), umoya wokuyekethisa olungiselela indlela yokuba ubupapa buphinde futhi bubekwe esihlalweni sobukhosi wawusuvele ukhona futhi unamandla; ngoba ukuhlubuka kobuProthestani okwaqala ngokwenqatshwa kombiko wengelosi yokuqala entwasahlobo ka-1844, kwase kuqalile kakade (ngo-1863) ukungena ophondweni lwe-Adventism yobuProthestani.

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.”

Ukuyekethisa kwasePergamoni kumelwe “njengombhangqwana” wezikali ophawini lwesithathu. Izikali ezimbili zokulinganisa zimelela ukulinganisa okungathembekile. Uphawu lwesithathu luholela ophawini lwesine, olumelwe “yihhashi elimpofu” “lokufa,” ngalokho lumelela ukubulawa kwezigidi ngabopapa phakathi neNkathi Yobumnyama. “Isihogo” yilokho okulandela ihhashi elimpofu lobupapa. Umlando wezimpawu zesithathu nezesine uhambisana nomlando wamabandla asePergamoni naseThiyatira. Ukuyekethisa kukaKonstantine kwakungumsebenzi oqhubekayo; ngalokho, umoya wokuyekethisa wawususebenza kakade emlandweni kaDade White uqobo, njengoba wawunjalo nangesikhathi sikaPawulu lapho ethi “imfihlakalo yobubi isiyasebenza kakade.” Ukuhlubuka okwandulela ukubekwa kobupapa esihlalweni sobukhosi kuhlala kungumlando oqhubekayo, futhi lowo “mlando uyakuphindwa. Lokho okwake kwaba khona kuyakuba khona futhi.”

> And I heard a voice in the midst of the four beasts say, A measure of wheat for a penny, and three measures of barley for a penny; and see thou hurt not the oil and the wine. And when he had opened the fourth seal, I heard the voice of the fourth beast say, Come and see. And I looked, and behold a pale horse: and his name that sat on him was Death, and Hell followed with him. And power was given unto them over the fourth part of the earth, to kill with sword, and with hunger, and with death, and with the beasts of the earth. Revelation 6:6–8.

> Ngase ngizwa izwi phakathi kwezidalwa ezine lithi: Isilinganiso sikakolweni ngodenariyu, nezilinganiso ezintathu zebhali ngodenariyu; kepha qaphela ukuthi ungalimazi amafutha newayini. Kwathi lapho selivule uphawu lwesine, ngezwa izwi lesidalwa sesine lithi: Woza ubone. Ngase ngibona, bheka, ihhashi eliphaphathekile; negama lalowo owayehlezi phezu kwalo lalinguKufa, neHayidese lalilandela kanye naye. Banikwa amandla phezu kwengxenye yesine yomhlaba, ukubulala ngenkemba, nangendlala, nangokufa, nangezilwane zomhlaba. IsAmbulo 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.

UJames White wabona okunye okungajwayelekile ngokwesiprofetho emasontweni ayisikhombisa nasezimpawini eziyisikhombisa. Uveza umehluko owenziwe ngenhloso phakathi kwamasonto amane okuqala namathathu okugcina, bese futhi kubonakale leso simo esifanayo ezimpawini ezine zokuqala nasezimpawini ezintathu zokugcina.

> “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.

> “Manje sesiwalandele amabandla, izimpawu, nezilo, noma izidalwa eziphilayo, kwaze kwaba yilapho zingaqhathaniswa khona njengokumboza izikhathi ezifanayo zesikhathi. Izimpawu ziyisikhombisa ngenani, kodwa izilo zine kuphela. Futhi kungaba kuhle lapha ukuqaphela ukuthi ekuvulweni kophawu lokuqala, lwesibili, lwesithathu nolwesine, kuzwakala isilo sokuqala, sesibili, sesithathu nesesine sithi, ‘Woza ubone;’ kodwa lapho kuvulwa uphawu lwesihlanu, lwesithupha nolwesikhombisa, akuzwakali zwi elinjalo. Futhi namabandla amathathu okugcina, kanye nezimpawu ezintathu zokugcina, awaqhathanisani njengokumboza izikhathi ezifanayo zesikhathi, njengoba amabandla amane okuqala nezimpawu ezine zokuqala kwenza. Kodwa, njengoba sesibonisile, amabandla, izimpawu nezilo kuyavumelana, njengokumboza izikhathi ezifanayo zesikhathi cishe iminyaka eyi-1800, size sehle sifike esikhathini samanje esingaphezu kancane kwengxenye yekhulu leminyaka.” 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.

UJames White akazange afake iqiniso lokuthi lesi simiso esifanayo siyatholakala nasezimpondweni, kodwa siyatholakala. Izimpondo ezine zokuqala ziyizimpondo, kodwa izimpondo ezintathu zokugcina ziyizinhlupho ezintathu. Izimpondo ezine zokuqala zimelela ukwahlulela kukaNkulunkulu phezu kweRoma lobuqaba ngenxa yomthetho weSonto kaConstantine ngonyaka ka-321, kanti izinhlupho ezintathu zezimpondo zimelela ubuSulumane. Izinhlupho ezimbili zokuqala zezimpondo zaziyizahlulelo ezimelene neRoma yobupapa ngenxa yomthetho weSonto eyawumisa ngo-538, kanti inhlekelele yesithathu yesimpondo ingeyenhlekelele yomthetho weSonto ezayo esikhathini esiseduze kakhulu.

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.

UJoseph Bates usebenzisa ukuqonda kwabasunguli kokuthi amabandla amathathu okugcina ayisibonakaliso esisodwa ukuchaza amabandla amathathu ayesekhona ngesikhathi samaMillerite. Konke ukugcizelela okukule ndima kwafakwa nguBates.

> “‘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.

> “‘Ezweni lonke, usho uJehova, IZIQEPHU EZIMBILI kulo ziyakunqunywa, zife; kodwa ESESITHATHU siyakusala kulo. UNkulunkulu uthi uyakuletha ISIQEPHU ESESITHATHU emlilweni, abahluze. Bayakukhuleka kuye, yena abayezwe. Uyokuthi, ‘BANGABANTU BAMI’; nabo bayakuthi, UJEHOVA UNKULUNKULU WAMI.’ Isiqephu sokuqala, iSARDISI, ibandla eligama kuphela noma iBabiloni. Isiqephu sesibili, iLawodikeya, i-Adventist eligama kuphela. Isiqephu sesithathu, iFiladelfiya, ibandla likaNkulunkulu eliyilo lodwa leqiniso emhlabeni, ngokuba bona bayakuguqulwa bayiswe emzini kaNkulunkulu. IsAmbulo 3:12; Hebheru 12:22–24. Egameni likaJesu, ngiyaninxusa futhi ukuba nibalekele kude namaLawodikeya, njengaseSodoma naseGomora. Izimfundiso zabo zingamanga futhi ziyakhohlisa; futhi ziholela ekubhujisweni okuphelele. Ukufa! UKUFA!!* ukufa okuphakade!!! kusemzondweni wabo. Khumbulani umkaLoti.” Joseph Bates, Review and Herald, umqulu 1, uNovemba 1850.

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

Emlandweni wamaMillerite, iSardisi kwakuyibandla elalinegama elalithi liyaphila, kepha lalifile.

> 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.

> Futhi engelosini yebandla laseSardisi loba; Nanku akushoyo yena oneMimoya eyisikhombisa kaNkulunkulu, lezinkanyezi eziyisikhombisa; Ngiyayazi imisebenzi yakho, ukuthi ulodumo lokuthi uyaphila, kanti ufile. IsAmbulo 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?

Abantu bakaNkulunkulu bahlale benegama. Igama phakathi nomlando wase-Efesu kuze kube sePergamo lalingelobuKristu. Igama phakathi nokubusa kobupapa laliyibandla elisehlane. Igama kusukela ekwethulweni kwenkanyezi yokusa, uJohn Wycliffe, lalingelobuProthestani. Esikhathini sokuphela ngo-1798, amaProthestani ayeseqalile kakade ukubuyela ekuhlanganyeleni neRoma. Konke okwase kudingeka ngaleso sikhathi kwakuyisivivinyo esasiyoveza iqiniso lokuthi, naphezu kwegama lawo elivunyiweyo, ayengaseyilo ibandla elikhethiweyo. Entwasahlobo ka-1844, afinyelela esivivinyweni esasiyobonakalisa ukuthi ayengaseyilo ibandla elaliphethe igama lesivumelwano likaKristu. Indaba ka-Eliya inikeza ufakazi wesibili onemininingwane eminingi waleli qiniso. Lapho ebonakalisa isimilo sawo sangempela, kwakunzima kumaMillerite ekuqaleni ukubona ukuthi amaProthestani ayesebonakalisile ukuthi aseyizingane zamadodakazi aseBabiloni. Kodwa amaMillerite agcina enze yona leyo nto kanye, aqala ukubiza imiphefumulo ukuba iphume kulawo mabandla awileyo ekugcwalisekeni komyalezo wengelosi yesibili. Khona-ke kwaba khona inqubo yokuvivinywa eyayizokwenza amaMillerite abonakalise ezawo izimilo. Ingabe ayengamaFiladelfiya noma amaLawodikeya?

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.

AbaseFiladelfiya balandela uKristu bangena eNdaweni eNgcwelengcwele Kakhulu, kanti labo maMillerite abenqaba ukwenza kanjalo babonakalisa isimilo samaLawodikeya. Ngalokho, sithola umqondo oqondakalayo wokuthi uBates wabona la mabandla amathathu njengalawo aphila ngesikhathi esisodwa emlandweni ofanayo. Lowo mlando wagcwaliseka ngaphakathi kwesakhiwo sesiprofetho somfanekiso wezintombi eziyishumi, okuyinto ugqozi olusazisa ngayo ukuthi yagcwaliseka futhi iyogcwaliseka ngokwezinhlamvu zayo zonke.

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

> “Umfanekiso wezintombi eziyishumi kuMathewu 25 nawo uveza isipiliyoni sabantu bama-Adventist.” The Great Controversy, 393.

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

> “Ngivame ukukhonjiswa emfanekisweni wezintombi eziyishumi, ezinhlanu kuzo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso ugcwalisekile futhi uyakugcwaliseka ngokoqobo kwawo wonke amagama awo, ngoba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, ugcwalisekile futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” 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.

Amasonto amathathu okugcina amele labo abangaphandle kwenhlangano yamaMillerite njengoSaridisi, futhi labo abangaphakathi kule nhlangano bamele noma iFiladefiya noma iLawodikeya. Lawa masonto amathathu achazwe kusAmbulo isahluko sesithathu, kanti amasonto amane okuqala asesahlukweni sesibili. Ngakho-ke, lapho uDade White ebhekisa emlandweni wesahluko sesithathu sencwadi yesAmbulo, ukhomba wona lawo kanye amasonto uJoseph Bates asanda kuwakhomba.

> “Oh, what a description! How many there are in this fearful condition. I earnestly entreat every minister to study diligently the third chapter of Revelation, for in it is portrayed the condition of things existing in the last days. Study carefully every verse in this chapter, for through these words Jesus is speaking to you.” Manuscript Releases, volume 18, 193.

> “O, yeka incazelo! Bangaki abakulesi simo esesabekayo. Ngiyanxusa ngobuqotho bonke abefundisi ukuba bafunde ngenkuthalo isahluko sesithathu seSambulo, ngokuba kuso kuvezwa isimo sezinto ezikhona ezinsukwini zokugcina. Fundisisani ngokucophelela wonke amavesi akulesi sahluko, ngokuba ngalawa mazwi uJesu ukhuluma kini.” Manuscript Releases, volume 18, 193.

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

Amabandla amathathu esikhathi samanje emlandweni wamaMillerite aphindwa ekupheleni koBu-Adventist. UJoseph Bates wayechaza izinqubo zesikhathi samaMillerite futhi waqaphela iSardesi njengamadodakazi eBhabhiloni, okuyiwona ayeyizethameli eziqondiwe zomyalezo wengelosi yesibili. Wayekhuluma ngomzabalazo phakathi komhlambi omncane owalandela uKristu wangena eNdaweni eNgcwelengcwele kakhulu ngo-Okthoba 22, 1844, nalabo abenqaba ukuphuma endaweni engcwele. Wayezama ukubiza abaseLawodikeya baphume ebumnyameni ababebamukele, futhi okungenani ingxenye yobumpumputhe babo baseLawodikeya yayingenxa yokuthi uWilliam Miller wayethathe isikhundla sobuholi enhlanganweni yaseLawodikeya. Lo nguye kanye umzabalazo oqashelwe emyalezweni oya eFiladelfiya.

> 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.

> Bheka, ngiyakubenza babe ngabesinagoge likaSathane, abathi bangamaJuda, kanti abayiwona, kodwa baqamba amanga; bheka, ngiyakubenza beze bakhuleke phambi kwezinyawo zakho, futhi bazi ukuthi ngikuthandile. IsAmbulo 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.

Inkinga yenkolo ngaso sonke isikhathi iveza izigaba ezimbili zabakhulekeli, njengoba kwenzeka eKudumazekeni Okukhulu. Isambatho sobuProthestani sasanda kususwa eSardisi, njengoba babebuyela eRoma futhi ngokusemthethweni baba yindodakazi yeRoma. Leso sambatho sase sibanjwe ubu-Adventisti bobuMillerite, kodwa kungakabiphi ukuhlolwa kwakuyoveza izigaba ezimbili ezazivuma ukuthi ziyisixuku esincane. Umhlambi weqiniso nomhlambi womgunyathi. UBates wayemele isixuku esincane esalandela uKristu saya eNdaweni eNgcwele Kakhulu. Umzabalazo wakhe wawumelene namaLawodikeya ayevuma ukuthi ayisixuku esincane. NjengomFiladelfiya, umzabalazo kaBates wawumelene nesinagoge likaSathane, iqembu elalivuma ukuthi lingabantu bakaNkulunkulu, kodwa lalikhuluma amanga futhi lalingesiwo amaJuda.

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.

Lapho umfanekiso uba nokugcwaliseka kwawo kokugcina ekupheleni kobu-Adventist, kuyakuba khona abantu besivumelwano abakhethiweyo abadlulwayo ngesikhathi sokuphela ngo-1989, njengalokho ubuholi bamaJuda badlulwayo ngesikhathi sokuzalwa kukaKristu, okuyisona esimelela isikhathi sokuphela kulowo mlando wesiprofetho. Lapho umlando kaKristu usufinyelele ekungeneni kokunqoba eJerusalema, umlando Wokukhaliswa Kaphakathi Kobusuku wesikhathi samaMillerite wawufanekiswa. Ugqozi luhlala luhlanganisa ngokuphindaphindiwe uphawu lwendlela lwesiphambano noKudumazeka Okukhulu luka-1844. UJuda umele abaseLawodikeya emlandweni kaKristu, kanti abaphostoli babengabaseFiladelfiya. Iminyaka emithathu nengxenye emva kwesiphambano abaseFiladelfiya, abamelelwa nguBates, bazama ukubiza abaseLawodikeya ukuba baphume ebandleni eliwile elalimelelwa ngumfundi uJuda Iskariyothe.

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.

Ngowe-1989 labo ababengabantu besivumelwano abakhethiweyo benqaba ukukhanya okwakuvuliwe uphawu, base bedlulwa. Lapho ukufiphala kokuqala kwangoJulayi 18, 2020 kufika, inqubo yokuvivinywa yaqala phakathi kwalabo ababekade bebonakala bengabohambo olufanayo. Nokho isigaba esisodwa singabaseLawodikeya, kanti esinye isigaba singabaseFiladelfiya. Njengalokhu uJuda enza isivumelwano kathathu neSanhedrini ukuze akhaphele uKristu ngaphambi kwesiphambano, kanjalo nabaseLawodikeya bomlando wangemva kukaSepthemba 11, 2001 bayobe behlulekile emathubeni amathathu okuphenduka. Emthethweni weSonto osuzofika maduze kuyobonakaliswa ngokuqinisekileyo, njengokuthi uJuda walengiswa esihlahleni, ukuthi abaseLawodikeya bahlukile kubaseFiladelfiya. Kusesivunweni lapho ukhula luhlukaniswa khona nokolweni. Sisondela ngokushesha kuleso sivuno.

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.

La maqiniso abonakala kuphela lapho, futhi uma, sizimisele ukuqonda ukuthi indlela yodwa yeBhayibheli engembula futhi imise “iqiniso” ingu-“historicism.” Indlela eyiqiniso ayisiyo i-preterism, i-futurism, i-dispensationalism, i-woke-ism, ubungoti bohlelo lolimi noma bomlando, noma yiluphi uhlobo lwezinto eziningi ezingamanga zikaSathane. Kukhona inkulumo eyaziwa kabanzi ethiwa yafakwa kumfilosofi wekhulu leshumi nesikhombisa ogama lakhe linguJean-Jacques Rousseau, eye yaphindwa ngezindlela eziningi, kodwa umongo walowo mcabango uthi, “Iphutha linezimpande eziningi, kodwa iqiniso linye kuphela.” “Iqiniso” lingu-Alpha no-Omega, ongathi uyimpande emhlabathini owomile.

> “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.

> “Kungokunjalo nangeBhayibheli, indlu yengcebo yokuceba komusa waKhe. Inkazimulo yamaqiniso alo, aphakeme njengezulu futhi ahlanganisa iphakade, ayiqondakali. Esixukwini esikhulu sesintu, uKristu uqobo unjengokuthi ‘impande emhlabathini owomileyo,’ futhi babona kuYe ‘ubuhle obungenza’ ukuba ‘bamfise.’ U-Isaya 53:2. Ngesikhathi uJesu esemhlabeni phakathi kwabantu, isambulo sikaNkulunkulu esintwini, ababhali nabaFarisi bathi kuYe, ‘Wena ungumSamariya, futhi unedemoni.’ UJohane 8:48. Ngisho nabafundi baKhe babefiphazwe kakhulu ubugovu bezinhliziyo zabo kangangokuba babephuza ukumuqonda Yena owayeze ukubabonakalisa uthando lukaBaba. Yingakho uJesu ahamba yedwa phakathi kwabantu. Waqondwa ngokugcwele ezulwini lodwa.” 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.

Amaqiniso esiwabelana njengamanje kumele aqondwe esimweni sokuthi ukukhula kweqiniso kuyaqhubeka kancane kancane kuwo wonke umlando, futhi okubaluleke nakakhulu, ukuqonda kwethu iqiniso kumele kubekwe esimweni sika-Alfa no-Omega, esimweni sokuthi uJesu uhlanganisa ukuphela kwento nesiqalo sento.

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.

Ibandla lesine yiThiyathira, futhi limelela inkathi lapho upapa wabusa njengombuso wesihlanu wesiprofetho seBhayibheli, okuyinkathi lapho ibandla ehlane lalithunjiwe. Ukuthunjwa kuka-Israyeli wokomoya yiBabiloni lokomoya iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha kwafaniswa kusengaphambili ngokuthunjwa kuka-Israyeli ongokoqobo yiBabiloni engokoqobo iminyaka engamashumi ayisikhombisa.

> “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.

> “Namuhla ibandla likaNkulunkulu likhululekile ukuqhubekisela phambili kuze kube sekuphelelisweni icebo likaNkulunkulu lokusindiswa kwesintu esilahlekileyo. Kwaphela amakhulu amaningi eminyaka abantu bakaNkulunkulu behlushwa ukuvinjelwa kwenkululeko yabo. Ukushunyayelwa kwevangeli ngobumsulwa balo kwakwenqatshelwe, futhi kwehliselwa izinhlawulo ezinzima kakhulu phezu kwalabo ababenezibindi zokungalalela imiyalo yabantu. Ngenxa yalokho, isivini esikhulu sokuziphatha seNkosi sasicishe sishiywe singenamuntu ngokuphelele. Abantu baphucwa ukukhanya kwezwi likaNkulunkulu. Ubumnyama bephutha nobukholelwa-ze babusongela ukusula ulwazi lwenkolo yeqiniso. Ibandla likaNkulunkulu emhlabeni laliyisiboshwa ngempela phakathi nalesi sikhathi eside sokushushiswa okungenamusa, njengalokho abantwana bakwa-Israyeli babeboshiwe eBhabhiloni ngesikhathi sokudingiswa.” Prophets and Kings, 714.

The seventy years of captivity in Babylon is represented by the church of Thyatira. The church of Thyatira is the effect that was produced by the cause, which is represented by Pergamos. Pergamos is symbolized by Constantine the emperor that combined idolatry with Christianity. The symbol of his idolatry was the worship of the sun. The biblical reason for ancient Israel being taken into captivity for the seventy years of Thyatira is that their kings formed relationships and alliances with the idolatrous nations around them in direct rebellion against God’s Word. God repeatedly warned Israel not to intermix with the heathen nations around them. The Ten Commandments, the very thing ancient Israel was to be the depositaries of straightly forbids worshipping idols. When the Lord passed by Moses at the cave of Horeb and revealed His character He twice included the very warning we are referring to.

Iminyaka engamashumi ayisikhombisa yokuthunjelwa eBhabhiloni imelwe yibandla laseThiyathira. Ibandla laseThiyathira lingumphumela owaveliswa yimbangela, emelwe yiPergamu. IPergamu ifanekiselwa nguConstantine umbusi, owahlanganisa ukukhonza izithombe nobuKristu. Uphawu lokukhonza kwakhe izithombe kwakungukukhonza ilanga. Isizathu seBhayibheli sokuba u-Israyeli wasendulo athunjelwe iminyaka engamashumi ayisikhombisa yaseThiyathira siwukuthi amakhosi abo akha ubudlelwane nezivumelwano nezizwe ezazikhonza izithombe ezazibazungezile, ngokuhlubuka okuqondile eZwini likaNkulunkulu. UNkulunkulu wayehlala exwayisa u-Israyeli ukuba angazihlanganisi nezizwe zobuhedeni ezazibazungezile. IMiyalo Eyishumi, yona kanye into u-Israyeli wasendulo ayemelwe ukuba abe ngabalondolozi bayo, iyakwenqabela ngokuqinile ukukhonza izithombe. Lapho iNkosi idlula ngakuMose emhumeni waseHorebe yembula isimilo saYo, yafaka kabili sona kanye leso sixwayiso esibhekiswe kuso.

> 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.

> Wasesethi: Bheka, ngenza isivumelwano; phambi kwabo bonke abantu bakho ngiyakwenza izimangaliso ezingakaze zenziwe emhlabeni wonke, nakuso sonke isizwe; bonke abantu ophakathi kwabo ukhona bayakuwubona umsebenzi kaJehova, ngokuba kuyinto esabekayo engiyakuyenza kuwe. Qaphela lokho engikuyala ngakho namuhla; bheka, ngixosha phambi kwakho ama-Amori, namaKhanani, namaHeti, namaPherizi, namaHivi, namaJebusi. Ziqaphele, funa wenze isivumelwano nabakhileyo ezweni oya kulo, funa kube lugibe phakathi kwakho. Kepha niyakudiliza ama-altare abo, niphule izithombe zabo, nigawule izixuku zabo ezingcwele; ngokuba awuyikukhonza omunye unkulunkulu; ngokuba uJehova, ogama lakhe linguMhwele, unguNkulunkulu onomhawu. Funa wenze isivumelwano nabakhileyo ezweni, bona baphinge ngokomoya ngokulandela onkulunkulu babo, banikele imihlatshelo konkulunkulu babo, kube khona okubizayo, wena udle emhlatshelweni wakhe; uthathe amadodakazi abo uwathathele amadodana akho, amadodakazi abo aphinge ngokomoya ngokulandela onkulunkulu babo, enze amadodana akho aphinge ngokomoya ngokulandela onkulunkulu babo. U-Eksodusi 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.

Kule ndima kuphela uNkulunkulu waxwayisa kabili u-Israyeli wasendulo, futhi kunobunye ubufakazi obuningi beBhayibheli bomyalo owanikezwa u-Israyeli wasendulo wokuthi bangenzi zivumelwano nezizwe ezikhonza izithombe ezazibazungezile. Lokho ukuyekethisa kwaqala ngokwenqaba kuka-Israyeli wasendulo uNkulunkulu nombuso waKhe ongaphansi kokubusa kwaKhe ngokuqondile. Lapho befisa inkosi, uNkulunkulu wabavumela ukuba babe nenkosi, futhi kusukela kuleso sikhathi iningi lawo wonke amakhosi, futhi ngokuqinisekileyo yibo bonke amakhosi ezizwe eziyishumi zasenyakatho, lawudelela lowo myalo uqobo. Umgomo owawufuna ukuba u-Israyeli ahlukaniswe futhi abe ngowohlobo oluyingqayizivele phakathi kwezizwe ezikhonza izithombe ezazimzungezile wenqatshwa, futhi wabonakaliswa yilokho ukuyekethisa uConstantine ayeyobe kamuva eba uphawu lwakho. IPergamos noConstantine bamele ukuhlubuka kwamakhosi ka-Israyeli awangenisa ukukhonza izithombe ebandleni likaNkulunkulu. Ukuhlubuka okwaqala ngenkosi uSawule kwakuyisifanekiselo sokuhlubuka kwebandla lobuKristu okwaholela ekuthunjweni eBabiloni elingokomoya. Umlando ongcwele oqala ngenkosi uSawule uqhubeke kuze kube sekuthunjweni eBabiloni ufanekiselwa yibandla lasePergamos. Ukuthunjwa kweminyaka engamashumi ayisikhombisa okwalandela kwakuyibandla laseThiyathira.

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.

I-Efesu imele ibandla eliphuma liye kunqoba iZwe Lesithembiso. I-Efesu imele isikhathi sikaMose kanye nokukhululwa kuka-Israyeli ebugqilini baseGibhithe.

> “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.

> “IBhayibheli iqongelele futhi yabopha ndawonye ingcebo yalo ngenxa yalesi sizukulwane sokugcina. Zonke izehlakalo ezinkulu nezenzo ezinesizotha zomlando weTestamente Elidala bezikhona, futhi ziyaziphinda ebandleni kulezi zinsuku zokugcina.” Selected Messages, incwadi 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.

Umlando omelwe ukukhululwa eGibhithe uyaphindwa ezinsukwini zokugcina. Ngakho-ke waphindwa futhi emlandweni wamaMillerite. Yingakho uDade White ephindaphinda ukubhekisela kulowo mlando ukuze achaze umlando wamaMillerite. Uvumelanisa UkuDumala Okukhulu kuka-1844 nokudumala kwamaHebheru lapho emi phambi koLwandle Olubomvu ibutho likaFaro lisondela kubo livela ngemuva. Futhi uvumelanisa umlando wokukhululwa eGibhithe nesikhathi sikaKristu; ngalokho, ukudumala kwabafundi esiphambanweni kwakufanekiswa ukudumala koLwandle Olubomvu, okwakuphinde kufanekise UkuDumala Okukhulu kuka-1844. Ukudumala kwesiphambano kwamele ukuqala kwebandla lase-Efesu. Isikhathi sikaMose ekuqaleni kuka-Israyeli wasendulo, esimelwe ibandla lase-Efesu, naso safanekisa ukuqala kuka-Israyeli wanamuhla ngesikhathi sikaKristu. Yomibili le milando imelwe ibandla lase-Efesu. Amaqiniso esiwakhombayo lapha avame ukwethulwa obala eminyakeni edlule yi-Future for America, ngakho-ke nginikeza kuphela umbono jikelele.

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.

Emlandweni kaKristu, sithola ukuqala kwabantu besivumelwano esisha abamiswayo njengoba abantu abakhethiweyo besivumelwano sangaphambili bedluliswa. Umlando kaKristu uyisiphetho sika-Israyeli wasendulo, futhi emlandweni wokukhululwa eGibhithe ekuqaleni kuka-Israyeli wasendulo kwakukhona abantu besivumelwano ababekhethwe ngaphambili abadluliselwa eceleni ngenxa yabantu besivumelwano abasha.

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.

Emlandweni kaKristu abantu abakhethiweyo bakuqala bafinyelela esiphethweni sabo sokugcina ngonyaka ka-70 ngokubhujiswa kweJerusalema. Ekuqaleni, ngesikhathi sikaMose, abantu abakhethiweyo bakuqala bafela ehlane phakathi nenkathi yeminyaka engamashumi amane, kwathi uJoshuwa noKalebi baba ngabamele abantu abakhethiweyo abasha ababehloselwe ukuthwala umlayezo bawuyise eZweni Lesithembiso, njengoba nabaphostoli benkathi yebandla lase-Efesu baphatha ivangeli baliyisa emhlabeni.

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.

Ukuqala nokuphela kuka-Israyeli wasendulo, kanye nokuqala kuka-Israyeli wesimanje, konke kukhomba ukudlula kwesizwe esake sakhethwa siyiswe kwesinye isizwe esisha esikhethiweyo. Ngobufakazi bababili noma abathathu into iyamiswa; futhi ngayinye yale migqa emithathu yofakazi ikhomba isehlukaniso sesizwe esasiqokwe ngaphambili, futhi laba ofakazi banophawu luka-Alfa no-Omega, Lowo oveza ukuphela kusukela ekuqaleni. Kuyoba khona isizwe esake sakhethwa esedlulwa lapho uNkulunkulu engena esivumelwaneni nalabo abayizinkulungwane eziyikhulu namashumi amane nane. UNkulunkulu akasiye umsunguli wokudideka; Akaguquki nanini, futhi izwi lakhe alilokothi lehluleke.

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.

Ukukhululwa eGibhithe kanye nokunqoba okwafezwa uNkulunkulu ngoJoshuwa kumelwe yibandla lase-Efesu, kodwa i-Efesu yayimiselwe ukulahlekelwa uthando lwayo lokuqala. Lapho uJoshuwa esebekiwe ekuphumuleni, kwavela esinye isizukulwane, okuphawula inkathi emelwe yiSmirna. Umsebenzi omangalisayo kaJoshuwa wokuhlanza iZwe Lesithembiso awuzange upheleliswe ngokuphelele, ngoba abantu baneliseka ngabo uqobo futhi bawushiya umsebenzi owanikwa uJoshuwa. Balulahla uthando lwabo lokuqala. Leyo nkathi yaqhubeka kwaze kwaba yilapho u-Israyeli emala uNkulunkulu, uSamuweli wamgcoba uSawule ukuba abe yinkosi, ngalokho kwangeniswa ibandla lasePergamoni.

> “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.

> “Umlayezo wafika eSmirna, ibandla lase-Asia Minor, futhi ngokufanayo wafika nasebandleni lobuKristu lilonke, phakathi nekhulu lesibili nelesithathu leminyaka. Kwakuyisikhathi lapho ubuqaba babenza khona ukuma kwabo kokugcina ukuze bubuse emhlabeni. UbuKristu base busabalele ngesivinini esimangalisayo, kwaze kwaba yilokho obekwaziwa emhlabeni wonke. Abanye bamukela ukholo lukaKristu ngenxa yokuguqulwa kwenhliziyo, abanye ngenxa yamandla ezimpikiswano ezalethwa ngamandla phezu kwabo, kanti abanye futhi, ngoba babebona ukuthi imbangela yobuQaba yayincipha, nenqubomgomo yabaholela ohlangothini olwaluthembisa ukunqoba. Lezi zimo zenza buthaka ubungokomoya bebandla. UMoya Wokuprofetha, owawuyisici esivelele sebandla labaphostoli, walahleka kancane kancane. Lesi siyisipho esiletha ibandla eliphathiswe sona ebunyeni bokukholwa. Lapho sekungasekho abaprofethi beqiniso, izimfundiso zamanga zasabalala ngokushesha; ifilosofi yamaGreki yaholela ekuhumusheni okungamanga kweMibhalo, nokuzilunga kwabaFarisi basendulo, okwakuvame ukulahlwa nguKristu, kwaphinde kwavela phakathi kwebandla. Isisekelo sabekwa phakathi namakhulu amabili eminyaka eyandulela ukubusa kukaConstantine ngenxa yalezo zinkathazo ezakhula ngokuphelele phakathi namakhulu amabili eminyaka alandela. Ngalesi sikhathi, ukubulawelwa ukholo kwaduma ezingxenyeni eziningi zoMbuso wamaRoma. Noma lokhu kungabonakala kuyinqaba, akusikho neze okuncane iqiniso ngenxa yalokho. Kwaba ngumphumela wobudlelwane obabukhona phakathi kwamaKristu nabaqaba.”

> “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.’

> “Ezweni lamaRoma inkolo yazo zonke izizwe yayihlonishwa, kodwa amaKristu ayengesona isizwe; ayeyisigaba nje sohlanga oludelelekile. Ngakho-ke, lapho ephikelela ekulahleni inkolo yazo zonke izigaba zabantu, lapho ebamba imihlangano eyimfihlo, futhi ezihlukanisa ngokuphelele namasiko nemikhuba yezihlobo zawo eziseduze kakhulu nabangane bawo abasondelene kakhulu, aba yizinto zokusolwa, futhi ngokuvamile baba yizisulu zokushushiswa yiziphathimandla zobuqaba. Ngokujwayelekile ayezilethela wona ukushushiswa, lapho kwakungekho moya wokuphikisa ezingqondweni zababusi. Njengesibonelo salo moya, umlando unikeza imininingwane yokubulawa kukaCyprian, umbhishobhi waseCarthage. Lapho kufundwa isigwebo sakhe, kwavela ukukhala okuvamile esixukwini samaKristu esasimlalele, esathi, ‘Sizokufa naye.’”

> “The spirit with which many professed Christians accepted death, and even needlessly provoked the enmity of the government, probably had much to do with the passage, in 303, a. d., of the edict of persecution, by the emperor Diocletian, and his assistant, Galerius. The edict was universal in its spirit, and was enforced with more or less strenuousness for ten years.” Steven Haskell, The Story of the Seer of Patmos, 50. 51.

> “Umoya abaningi abazibiza ngokuthi bangamaKristu abamukele ngawo ukufa, baze bavusa ngobudedengu ubutha bukahulumeni, cishe waba nendima enkulu ekukhishweni, ngo-303 A.D., komyalo wokushushisa owakhishwa ngumbusi uDiocletian, kanye nomsizi wakhe, uGalerius. Lowo myalo wawungowendawo yonke ngomqondo wawo, futhi waphoqelelwa ngokuqinile okukhulu noma okuncane iminyaka eyishumi.” 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.

Nakuba iSmirna ingelinye lamabandla amabili angatholi ukusolwa eNkosini, umlando ufakaza ukuthi labo ababulawa ukholo ngaleso sikhathi bamele abanye ababesuselwa yizisusa zobuntu, hhayi ezikaNkulunkulu. Incwadi yabaHluleli iqala ngokukhomba ukufa kukaJoshuwa, futhi kunelivesi eliphindwa kabili encwadini elichaza umlando wabahluleli. Isikhathi sesibili lapho lelo vesi licashunwa khona yivesi lokugcina lencwadi. Ivesi lokuqala lencwadi liphawula ukuphela kukaJoshuwa, kanti ivesi lokugcina lifingqa umlando.

> 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.

> Kwathi emva kokufa kukaJoshuwa, abantwana bakwa-Israyeli babuza eNkosini, bathi: Ngubani oyakusenyukela kuqala phakathi kwethu ukuba amelane namaKhanani, alwe nawo na? … Ngalezo zinsuku kwakungekho nkosi kwa-Israyeli, kepha wonke umuntu wayenza okwakulungile emehlweni akhe siqu … Ngalezo zinsuku kwakungekho nkosi kwa-Israyeli; wonke umuntu wayenza okwakulungile emehlweni akhe siqu. AbaHluleli 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.

Njengasemlandweni waseSmirna, “ukuzithanda” kwakuyisihloko esiyinhloko kusukela ekuqaleni kuze kube sekupheleni. Ngenxa yokuthi babengenankosi, bazimisela ukwenza noma yini ababekhetha ukuyenza. Ukuntuleka kokuqondiswa yilokho uHaskell akukhomba emlandweni waseSmirna, okwakumelwe ukungabikho koMoya wokuprofetha osebenzayo. Kuzo zombili lezi zindaba, ukuntuleka kokuqondiswa kwavulela indlela yokuba izinqumo zenziwe ngokusekelwa ezikhuthazweni zomuntu siqu. I-Efesu imele ukukhululwa eGibhithe. Umlando oqoshiwe encwadini yabaHluleli umelelwa yibandla laseSmirna. Kusukela enkosini uSawule kuze kube sekuthunjweni kwaseBhabhiloni kumelelwa yibandla lasePergamu, futhi ukuthunjwa eBhabhiloni kumelelwa yibandla laseThiyatira.

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.

Ngokuvumelana nalesi simo esabonwa ngamaphayona, kukhona ukuhlukaniswa kube okune nokuthathu emabandleni, ezimpawini nasezimpondweni; futhi amabandla amane okuqala emlandweni ka-Israyeli wasendulo aqala ngokuthunjwa kwaseGibhithe futhi aphela ngokuthunjwa kwaseBabiloni, ngoba u-Alfa no-Omega njalo ufanisa ukuphela nesiqalo. Amabandla amane okuqala emlandweni ka-Israyeli wanamuhla aqala ngokubuswa kwamaJuda ngaphansi kwegunya lamaRoma, futhi la mabandla amane aphela ngokubuswa kwamaJuda omoya yiRoma yomoya iminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha.

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.

Okwalandela iThiyathira kwakuyiSardisi, eyaqala ngesikhathi bephuma ekuthunjweni kwaseBabiloni okufanekiswa yiThiyathira. ISardisi liyibandla elalinedumela lokuthi liyaphila, kodwa lalingaphili. Ukuvuma kwalo ukuthi liyaphila kwakungamanga. Okuthakazelisayo ngempela ukuthi, kuwo wonke amabandla ayisikhombisa, igama elithi Sardisi yilo elingenancazelo. Izincazelo zinikezwe iSardisi ngokusekelwe kumongo womlando namavesi, kodwa akukho ncazelo yegama ngokwemvelaphi yalo. Linogama, kodwa alinayo.

> “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.

> “Kodwa ithempeli lesibili alizange lilingane nelokuqala ngobukhazikhazi; futhi alizange lingcweliswe yilezo zibonakaliso ezibonakalayo zobukhona bukaNkulunkulu ezazihlobene nethempeli lokuqala. Kwakungekho ukubonakaliswa kwamandla angaphezu kwawemvelo okwakuzophawula ukunikezelwa kwalo. Alikho ifu lenkazimulo elabonakala ligcwalisa indawo engcwele esanda kwakhiwa. Akukho mlilo ovela ezulwini owehla ukuze uqedele umhlatshelo owawuphezu kwe-altare lalo. IShekinah yayingasekho ihlala phakathi kwamakherubi endaweni engcwele kakhulu; umphongolo wesivumelwano, isihlalo somusa, namatshe omthetho ayengatholakali kulo. Akukho zwi elazwakala livela ezulwini ukuze lazise umpristi owayebuza intando kaJehova.” 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.

Emva kokuthunjwa kwaseBabiloni, baphinde bakha iJerusalema nethempeli. Base bephinde baba negama, ngokuba uNkulunkulu wayethembisile ukubeka igama laKhe eJerusalema. Kodwa igama laKhe limelela isimilo saKhe, futhi ukuswela ubukhona baKhe siqu kwakubonisa ukuthi babenegama elalimelela ukuphila, kodwa empeleni babengasenabo ubukhona obukhiqiza ukuphila. Konke ababekukho ngempela kwakuwukuzisho ngokholo nokuzenzisa.

The last voice in Sardis promised of an Elijah who would come before the great and terrible day of the Lord. For ancient Israel the destruction of Jerusalem was the great and dreadful day of the Lord. For this reason, Sister White refers to Jerusalem’s destruction in 70AD as an illustration of the great and dreadful day of the Lord represented as the seven last plagues. The church of Philadelphia began with the voice of John the Baptist crying in the wilderness, thus typifying the voice of William Miller. The voices of John the Baptist and William Miller were presenting the Laodicean message to a people who believed everything was alright, when everything was all wrong. Both John the Baptist and William Miller laid the ax to the root of the tree. The message to Sardis was that there were “a few names even in Sardis which have not defiled their garments; and they shall walk with me in white: for they are worthy.” John the Baptist and William Miller represent those who came out of the time period represented by Sardis and were worthy to walk with Christ.

Izwi lokugcina eSardisi lathembisa ngo-Eliya owayeyokuza ngaphambi kosuku olukhulu nolwesabekayo lweNkosi. Ku-Israyeli wasendulo ukubhujiswa kweJerusalema kwakuyilo usuku olukhulu nolwesabekayo lweNkosi. Ngenxa yalesi sizathu, uDade White ubhekisela ekubhujisweni kweJerusalema ngo-70 AD njengomfanekiso wosuku olukhulu nolwesabekayo lweNkosi olumelelwe izinhlupho eziyisikhombisa zokugcina. Ibandla laseFiladelfiya laqala ngezwi likaJohane uMbhapathizi ememeza ehlane, ngaleyo ndlela lifanekisela izwi likaWilliam Miller. Amazwi kaJohane uMbhapathizi noWilliam Miller ayethula umlayezo waseLawodikeya kubantu ababekholelwa ukuthi konke kulungile, kanti konke kwakonakele ngokuphelele. Bobabili uJohane uMbhapathizi noWilliam Miller babeka imbazo empandeni yomuthi. Umlayezo oya eSardisi wawuthi kwakukhona “amagama ambalwa naseSardisi angazingcolisanga izingubo zawo; futhi ayakuhamba nami emhlophe, ngoba afanele.” UJohane uMbhapathizi noWilliam Miller bamele labo abaphuma enkathini yesikhathi emelwe yiSardisi futhi ababefanele ukuhamba noKristu.

> “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.

> “Izinkulungwane zaholelwa ekwamukeleni iqiniso elalishunyayelwa nguWilliam Miller, futhi kwavuswa izinceku zikaNkulunkulu ngomoya nangamandla ka-Eliya ukuba zimemezele umlayezo. NjengoJohane, umanduleli kaJesu, labo ababeshumayela lo mlayezo onesizotha esikhulu bazizwa bephoqelekile ukubeka imbazo empandeni yomuthi, futhi babize abantu ukuba bathele izithelo ezifanele ukuphenduka. Ubufakazi babo babuhloselwe ukuvusa nokuthinta kakhulu amabandla nokubonakalisa isimilo sawo sangempela. Futhi njengoba isixwayiso esinesizotha sokubalekela ulaka oluzayo sasimenyezelwa, abaningi ababebumbene namabandla bamukela umlayezo wokuphulukisa; babona ukuhlehla kwabo, futhi ngezinyembezi ezibuhlungu zokuphenduka nangobuhlungu obukhulu bomphefumulo, bazithoba phambi kukaNkulunkulu. Futhi njengoba uMoya kaNkulunkulu wehla phezu kwabo, basiza ekumemezeleni isimemezelo esithi, ‘Yesabani uNkulunkulu, nimnike inkazimulo Yena; ngokuba ihora lokwahlulela Kwakhe selifikile.’” 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.

Amasonto ayisikhombisa esAmbulo amele umlando wabaphostoli kuze kube ukuBuya Kwesibili kukaKristu, futhi lawo masonto ayisikhombisa futhi amele umlando wakwa-Israyeli wasendulo kusukela kumprofethi uMose kuze kube ukuza kokuqala kukaKristu.

> “The trials of the children of Israel, and their attitude just before the first coming of Christ, illustrate the position of the people of God in their experience before the second coming of Christ.

> “Izilingo zabantwana bakwa-Israyeli, nesimo sabo sengqondo ngaphambi nje kokufika kukaKristu kokuqala, zifanekisa isimo sabantu bakaNkulunkulu ekuhlangenwe nakho kwabo ngaphambi kokufika kukaKristu kwesibili.

> “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.

> “Izingibe zikaSathane zibekelwe thina ngokuqinisekileyo njengoba zabekelwa abantwana bakwa-Israyeli ngaphambi nje kokungena kwabo ezweni laseKhanani. Siphindaphinda umlando walabo bantu.

> “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.

> “Umlando wabo kufanele ube yisexwayiso esinzulu kithi. Akufanele neze silindele ukuthi lapho iNkosi inokukhanya kwabantu bayo, uSathane ame buthule nje engenzi mzamo wokubavimbela ukuba bakwamukele. Masiqaphele ukuthi singakwenqabi ukukhanya uNkulunkulu akuthumelayo, ngoba akuzi ngendlela esithokozisayo kithi.... Uma bekhona abangakuboni futhi bangakwamukeli ukukhanya ngokwabo, mabangami endleleni yabanye.

> “‘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.’

> “‘Ngibiza izulu nomhlaba ukuba kube ngofakazi ngalolu suku ngokumelene nani, ukuthi ngibeke phambi kwenu ukuphila nokufa, isibusiso nesiqalekiso; ngalokho khethani ukuphila, ukuze niphile nina nenzalo yenu; ukuze nithande uJehova uNkulunkulu wenu, nilalele izwi lakhe, ninamathele kuye; ngokuba uyikuphila kwenu nobude bezinsuku zenu; ukuze nihlale ezweni uJehova alifungela oyihlo, u-Abrahama, no-Isaka, noJakobe, ukuba abanike lona.’”

> “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.

> “Le ngoma yayingeyona eyomlando kuphela, kodwa yayingeyesiprofetho. Nakuba yayilandisa ngokuphatha okumangalisayo kukaNkulunkulu kubantu bakhe esikhathini esidlule, futhi yayibikezela ngaphambili izehlakalo ezinkulu zesikhathi esizayo, ukunqoba kokugcina kwabathembekileyo lapho uKristu eyakufika okwesibili ngamandla nangenkazimulo.

> “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.

> “Umphostoli uPawulu usho ngokucacile ukuthi lokho ama-Israyeli akuhlangabezana nakho ekuhambeni kwawo kwabhalwa ukuze kusize labo abaphila kulesi sikhathi somhlaba, labo abafikelwe yiziphetho zomhlaba. Asibheki ukuthi izingozi zethu zincane nganoma iyiphi indlela kunezamaHeberu, kodwa zinkulu kakhulu.” 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.

Ukukhululwa eGibhithe kufanekiselwa yibandla lase-Efesu, futhi uphawu lwebandla lase-Efesu kulowo mlando kwakunguJoshuwa. Emva kokuba labo uNkulunkulu ababakhupha eGibhithe behlulekile ezivivinyweni eziyishumi zilandelana, iNkosi yasusa isivumelwano kubahlubuki yasipha uJoshuwa noKalebi.

> 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.

> Yisho kubo uthi: Njengoba ngiphila mina, isho iNkosi, njengoba nikhulumile ezindlebeni zami, kanjalo ngiyakwenza kini: Izidumbu zenu ziyowela kuleli hlane; nabo bonke ababebaliwe kini, ngokwenani lenu lonke, kusukela kwabaneminyaka engamashumi amabili kuya phezulu, abakhalaze ngami, impela aniyikungena ezweni engafunga ngalo ukuba nginivumele nihlale kulo, ngaphandle kukaKalebi indodana kaJefune, noJoshuwa indodana kaNuni. Numeri 14:28–30.

Sister White identifies that Joshua and Caleb represent those “upon whom the ends of the world are come,” who “make a covenant with God by sacrifice.”

UDade White uveza ukuthi uJoshuwa noKalebi bamele labo “asebefikelwe yiziphetho zezwe,” “abenza isivumelwano noNkulunkulu ngomhlatshelo.”

> “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.

> “Ukuze kuxwayiswe thina, esehlelwe yiziphetho zezwe, kwalotshwa lo mlando. Kaningi kangakanani abantu bakaNkulunkulu namuhla baphila futhi isipiliyoni sabantwana bakwa-Israyeli! Kaningi kangakanani bayakhononda futhi bakhale! Kaningi kangakanani bayahlehla lapho iNkosi ibayala ukuba baqhubekele phambili! Umsebenzi kaNkulunkulu uyahlupheka ngenxa yokuswelakala kwabantu abanjengoKalebi noJoshuwa, abantu bokwethembeka nokuthembela okunganyakaziswa. UNkulunkulu ubiza abantu abazozinikela kuye ukuze bagcwaliswe ngoMoya wakhe. Umsebenzi kaKristu nowesintu ufuna abantu abangcwelisiwe, abazidelayo, abantu abayophuma ngaphandle kwekamu, bethwele ihlazo. Mababengabantu abaqinileyo, abanesibindi, abafanele imisebenzi efanele ukuvelela, futhi mabenze isivumelwano noNkulunkulu ngomhlatshelo.” 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.

Isivumelwano esivuselelwayo, njengoba simelelwa yisivumelwano esivuselelwa noJoshuwa noKalebi, siyisivumelwano nabayizinkulungwane eziyikhulu namashumi amane nane kanye nesixuku esikhulu. Sivuselelwa emva kokuba abantu bokuqala abakhethiweyo besivumelwano behlukaniswe noNkulunkulu futhi banqunyelwe ukufela ehlane. Isivumelwano nabayizinkulungwane eziyikhulu namashumi amane nane sigcwaliseka kuwo lowo mlando uqobo lapho abantu ababekade bekhethiweyo benqatshwa khona.

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.

I-Efesu lisho okufiselekayo, futhi umsebenzi owafezwa nguJoshuwa kanye nebandla lokuqala wawungowoku “fiselekayo.” Lapho uJoshuwa ehola abantu bakaNkulunkulu ebangenisa eZweni Lesithembiso, waphuma enqoba. Uphawu lokuqala luhambisana nebandla lase-Efesu, futhi lumelwe yihhashi elimhlophe eliphuma linqoba. Lokhu kwakuyiqiniso ngoJoshuwa nangebandla labaphostoli. Uphawu lokuqala luhambisana nebandla lase-Efesu kokubili kwa-Israyeli wasendulo nakwa-Israyeli wanamuhla.

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.

ISmirna lisuselwa egameni elithi “imure”, elingamafutha ayesetshenziswa ekugcobeni abafileyo. Uphawu lwesibili lumelelwa yihhashi elibomvu elanikezwa “inkemba enkulu” kanye “namandla” okususa “ukuthula emhlabeni”, okwakusho ukuthi abantu kulowo mlando babeyaku “bulalana.” Uphawu lwesibili luhambisana nebandla laseSmirna, futhi lumelela igunya elanikwa izitha zikaNkulunkulu, zibavumela ukuba zinqobe futhi zibulale abantu bakaNkulunkulu. Lokhu kwagcwaliseka esikhathini esalandela ibandla labaphostoli, kanye nasemlandweni wabaHluleli. Kuyo yomibili le mikhankaso yomlando uNkulunkulu wavumela amandla angaphandle kwabantu bakaNkulunkulu ukuba alethe impi nokufa phezu kwabantu baKhe. Ebandleni labaphostoli leyo mpi yayiqhutshwa ukwenqatshwa kwenkolo kaKristu, eyayikade esikhathini esandulele sase-Efesu ingenakunqotshwa njengoba yayithwala ivangeli iliyisa emhlabeni. Isizathu sezitha zabantu bakaNkulunkulu esikhathini sabaHluleli sasakhelwe phezu kwesikhathi esandulele sase-Efesu, lapho uNkulunkulu abonakalisa khona amandla akhe phezu kweGibhithe kanye nezizwe ezalandela uJoshuwa ayesetshenziselwe ukuzinqoba. Uphawu lwesibili luhambisana nebandla laseSmirna kukho kokubili u-Israyeli wasendulo nowesimanje.

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.

IPergamoni lisho “inqaba evikelekile,” ngaleyo ndlela limelela isigodlo senkosi. Uphawu lwesithathu luhambisana nePergamoni futhi lumelela umlando lapho ukwahlulela kwabantu kwenziwa amakhosi omhlaba ngokuphikisana nokwahlulela kukaNkulunkulu. Ngakho-ke, isilinganiso, noma ukwahlulela okumelwe yizilinganiso “ezimbili” ezikala “ukolweni,” “ibhali,” “amafutha” kanye “newayini;” kukhomba igunya lobukhosi labantu, elihlala linesici uma liqhathaniswa nokwahlulela kukaNkulunkulu. Khumbulani ukuthi ukulinganisa okuqotho noma ukukala okuqotho akudingi izilinganiso ezimbili. Izilinganiso ezimbili zimelela ukwahlulela okungalingani.

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.

“Ibhali” liwuphawu lomnikelo “wezithelo zokuqala” womkhosi wePhasika, “ukolweni” kuwuphawu lomnikelo “wezinkwa ezimbili zokuphakanyiswa” womkhosi wePentekoste. “Amafutha” awuphawu loMoya oNgcwele kanti “iwayini” liwuphawu lwemfundiso. I-Pergamo ngesikhathi sakwa-Israyeli wasendulo iyisikhathi samakhosi akwa-Israyeli ayethambekele ekuyekethiseni, aletha ukwahlulela phezu kohlelo lukaNkulunkulu lokukhonza olufanekiswa yisikhathi esisukela ePhasikeni siye ePentekosteni. Amaqiniso ezwi likaNkulunkulu afanekiswa “yiwayini” kanye “namafutha.” Kokubili kwa-Israyeli wasendulo nakwa-Israyeli wanamuhla, ibandla lasePergamo liyisikhathi lapho uSathane ezama ukufeza lokho angakwazanga ukukwenza ngokuchithwa kwegazi emlandweni ofanekiswa yiSmirna. EPergamo uSathane wazama ukubhubhisa abantu bakaNkulunkulu neqiniso likaNkulunkulu ngokuyekethisa, hhayi ngokuchithwa kwegazi njengoba kufanekiswa eSmirna. Ukuyekethisa kwamakhosi akwa-Israyeli wasendulo kufanekisela ukuyekethisa kukaConstantine kwa-Israyeli wanamuhla.

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.

IThiyathira lisho “umnikelo wokuzisola” futhi likhuluma ngomoya wobufakazi bokufela ukholo uNkulunkulu awunikeza abantu baKhe ababulawelwa igama laKhe. Umnikelo wokuzisola umele ukuzimisela ukukhonza uKristu ngaphansi kwezimo ezinzima kakhulu, njengoba kufanekiswa nguDaniyeli, uShadiraki, uMeshaki no-Abedinego ngesikhathi sokuthunjwa seminyaka engamashumi ayisikhombisa; futhi uphinde umele umnikelo wamaWaldense, amaHuguenot, nabanye abahlushwa, ababoshwa, abanyundelwa futhi babulawa igunya lobupapa phakathi nomlando weminyaka eyinkulungwane namakhulu amabili namashumi ayisithupha. Uphawu lwesine luhambisana nebandla laseThiyathira futhi lumele ukuhlushwa okwenziwa yiBhabhiloni lasendulo ku-Israyeli wasendulo kanye nokuhlushwa okwenziwa yiBhabhiloni lesimanje ku-Israyeli wesimanje. Umlando wakho kokubili ukuthunjwa waqala ngokufuna ukuhlubuka eqinisweni, okwafezwa ngamakhosi akwa-Israyeli kanye nombusi uKonstantine. Kokubili kwalungiselela indlela yesikhathi esimelwe yiThiyathira.

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.

ISardi alinalo ncazelo evumelana nokuthi lizisho linegama, kodwa lokho kuvuma kuyamanga. Ukuba khona kweShekinah akuzange kubonakaliswe ethempelini lesibili. Ukuba khona kukaKristu akuzange kubonakaliswe emlandweni weSardi. Uguquko lweNkathi Yobumnyama, ngokuyisisekelo, lwaluluchungechunge lwesinyathelo esisodwa phambili nezimbili emuva. Umsebenzi umlando weSardi owawufanele ukuwufeza ekuGuqulweni kwamaProthestani awuzange uqedwe ngokuphelele.

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

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

> If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. 1 John 4:20, 21.

> Uma umuntu ethi, Ngiyamthanda uNkulunkulu, kanti ezonda umfowabo, ungumqambimanga; ngokuba lowo ongathandi umfowabo ambonileyo, angamthanda kanjani uNkulunkulu angambonanga na? Futhi lo myalo siwuphiwe nguye, wokuthi othanda uNkulunkulu makathande nomfowabo. 1 Johane 4:20, 21.

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

IFiladelfiya imelela ibandla elithanda uNkulunkulu, futhi ngenxa yalesi sizathu akukho kulahlwa noma ukusolwa okuqondiswe eFiladelfiya.

> 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.

> Futhi engelosini yebandla laseFiladelfiya loba; Nakhu akushoyo ongcwele, oqinisileyo, onokhiye kaDavide, ovulayo kungabikho muntu ovalayo; novalayo kungabikho muntu ovulayo; Ngiyakwazi imisebenzi yakho; bheka, ngibeke phambi kwakho umnyango ovulekileyo, futhi akukho muntu ongawuvimba; ngoba unamandla amancane, waligcina izwi lami, futhi awuliphikanga igama lami. Bheka, ngiyakubenza laba besinagoge likaSathane, abathi bangamaJuda, kanti akusibo, kodwa baqamba amanga; bheka, ngiyakubenza beze bakhuleke phambi kwezinyawo zakho, futhi bazi ukuthi ngikuthandile. Ngokuba ulilondolozile izwi lokubekezela kwami, nami ngiyakukulondoloza esikhathini sokulingwa esiyakufikela umhlaba wonke, ukuze kuvivinywe abakhileyo emhlabeni. Bheka, ngiyeza masinyane; bambelela ngokuqinile kulokho onakho, ukuze kungabikho muntu othatha umqhele wakho. Onqobayo ngiyakumenza insika ethempelini likaNkulunkulu wami, futhi akayikuphuma khona futhi; futhi ngiyakubhala phezu kwakhe igama likaNkulunkulu wami, negama lomuzi kaNkulunkulu wami, okuyiJerusalema elisha, elehla livela ezulwini kuNkulunkulu wami; futhi ngiyakubhala phezu kwakhe igama lami elisha. IsAmbulo 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.

IPhiladelphia inikwa “ukhiye kaDavide,” futhi emlandweni waseFiladelfiya ka-Israyeli wasendulo banikwa iNdodana kaDavide, emele, phakathi kwezinye izinto, isimiso esingokwesiprofetho sika-Alfa no-Omega, owokuqala nowokugcina. Lowo khiye umele indlela yokuchaza eyaziwa ngokuthi “historicism.” Esikhathini esimelelwa yibandla laseFiladelfiya ekupheleni kuka-Israyeli wasendulo, yena kanye uMbhali wesiprofetho seBhayibheli wayengukhiye. Esikhathini esimelelwa yibandla laseFiladelfiya emlandweni wamaMillerite, uWilliam Miller wanikwa ukhiye. Kuleyo milando emibili uKristu wabhekana namaJuda ayecabanga ukuthi angamadodana ka-Abrahama, kodwa ayengewona. UMiller wabhekana namaProthestani ayecabanga ukuthi angamaJuda ngokomoya, kodwa ayengewona.

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

> Onendlebe, makezwe lokho uMoya akushoyo emabandleni. IsAmbulo 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.

ILawodikeya lisho abantu abahlulelwayo, futhi amaLawodikeya, amaJuda esikhathini sikaKristu, ekugcineni ahlulelwa ngonyaka ka-70 AD ekubhujisweni kweJerusalema. Ukwahlulelwa kokugcina kobuProthestani obuyisihlubuki kwenzeka enkingeni yomthetho weSonto, kodwa bahlangabezana nokwahlulelwa kwabo ngesikhathi benqaba umlayezo wengelosi yokuqala entwasahlobo ka-1844, base bemenyezelwa ngokobunkulunkulu njengamadodakazi aseBhabhiloni. Labo maProthestani awileyo bafanekisela ubu-Adventist baseLawodikeya ezinsukwini zokugcina zokwahlulela okuphenyayo.

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.”

Manje sesibuyekeze ngokuyisisekelo izindlela eziningana ezehlukene lapho amasonto ayisikhombisa esAmbulo engaqondwa khona ngokufanele njengezimpawu zesiprofetho, bese emva kwalokho esetshenziswa ngokwesiprofetho. Kodwa kumelwe aqondwe futhi asetshenziswe ngaphakathi komongo wemithetho yesiprofetho “esiyinikiwe yisiphathimandla esiphezulu kunazo zonke.”

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.

Umlayezo oya emabandleni ayisikhombisa kwakuyimilayezo eyanikwa amabandla ayisikhombisa ayekhona ngesikhathi uJohane ebhala phansi leyo milayezo. Imilayezo eya emabandleni ayisikhombisa inikeza isiyalo nesixwayiso kuwo wonke amabandla kuwo wonke umlando. Imilayezo eya emabandleni ayisikhombisa inikeza isiyalo nesixwayiso kumaKristu ngamanye kuwo wonke umlando. Amabandla ayisikhombisa amele umlando wobuKristu kusukela esikhathini sabaphostoli kuze kube sekupheleni kwezwe. Amabandla ayisikhombisa amele umlando wakwa-Israyeli wasendulo kusukela esikhathini sikaMose kuze kube sekubhujisweni kweJerusalema ngo-70 AD. Amabandla ayisikhombisa angaqashelwa futhi asetshenziswe ngokuhlonza umehluko phakathi kwamabandla amane okuqala namathathu okugcina.

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

Kuzo zonke izindlela eziyisithupha ezehlukene zokusetshenziswa kwesiprofetho esizihlonzayo, zona lezo zindlela zokusetshenziswa zifanekiselwa nasezimpawini eziyisikhombisa.

We will address these truths in the next article.

Sizokhuluma ngala maqiniso esihlokweni esilandelayo.

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