The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Buntak ni Aaron iti balitok a vaca idi punganay ti nagkauna nga Israel ket, iti naimpadtoan a pannakaawat, maitunos iti buntos ni Jeroboam idi punganay dagiti sangapulo a tribu ti amianan a pagarian ni Efraim. Dagitoy nasantoan a pakasaritaan ket mangipakita iti buntos ti Adventismo idi 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
بےشک 1863 کے لیے دیگر گواہ بھی ہیں، لیکن ہارون اور بادشاہ یربعام ایسے گواہ فراہم کرتے ہیں جو 1863 کی تاریخ کے اوپر منطبق ہوتے ہیں، اور یہ تمام تواریخ ایک لاکھ چوالیس ہزار کی تحریک کی وضاحت کرتی ہیں، جو پروٹسٹنٹ سینگ ہے، نہ صرف بائبلی نبوت کی چھٹی مملکت کے آخری ایام کے دوران، بلکہ مہلتِ آزمائش کے اختتام تک بھی۔ یہ تواریخ چھٹی مملکت میں ریپبلکن سینگ کی متوازی تاریخ کو بھی بیان کرتی ہیں۔
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
Dhammaan kan amanan qabaniif, Waaqayyo saba hafe kan dhuma addunyaa ta’e mana kiristaanaa Seventh-day Adventist akka ta’e amanuun dhugaa baay’ee rakkisaa ta’a. Amantiin sun dogoggora keenya isa jalqabaati. Manni kiristaanaa Laa’odiiqeyaa sabicha yeroo balaa seera Dilbataa keessatti akka mallattoo ol kaafamu bakka bu’a jedhuuf ragaan Macaafa Qulqulluu keessaa hin jiru. Dogoggorri keenya inni jalqabaa, yaada sobaa kun akkas ta’uu isaa fudhachuu keenya dha. Mallattoon dhuma addunyaatti jiru, warra miseensonni mana sagadaa Seexanaa keessaa isaan ari’an irraa ijaarama.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
A e ta emere akara maka mba nile, ọ ga-achịkọtakwa ndị a chụpụrụ n’Izrel, ma kpokọtakwa ndị a chụsasịrị nke Juda site n’akụkụ anọ nke ụwa. Aịsaịa 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ce sont les adventistes de Laodicée qui chassent ceux qui doivent être l’étendard.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Entendez la parole de l’Éternel, vous qui tremblez à sa parole ; Vos frères qui vous haïssaient, qui vous chassaient à cause de mon nom, disaient : Que l’Éternel soit glorifié ! Mais il paraîtra pour votre joie, et ils seront confus. Ésaïe 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Ceux qui sont l’enseigne sont rejetés à cause du « nom » de Christ. Le nom qui suscite la haine est Alpha et Oméga, car le principe d’Alpha et Oméga est ce qui identifie clairement qui l’Église adventiste du septième jour représente dans la prophétie biblique. La parabole des dix vierges représente l’adventisme.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« La parabole des dix vierges de Matthieu 25 illustre également l’expérience du peuple adventiste. » The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Mfano huo ulitimizwa mwanzoni mwa Uadventista, na unatimilizwa tena kwa herufi yenyewe kabisa mwishoni.
“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.
«Я часто обращаюсь к притче о десяти девах, из которых пять были мудрыми и пять — неразумными. Эта притча исполнилась и исполнится до последней буквы, ибо она имеет особое применение к настоящему времени и, подобно вести третьего ангела, исполнилась и будет оставаться истиной для настоящего времени до самого конца времени». Review and Herald, August 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Les vierges folles qui se réveillent et reconnaissent qu’elles n’ont pas d’huile sont les Laodicéens.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
« L’état de l’Église représenté par les vierges folles est également évoqué comme l’état de Laodicée. » Review and Herald, 19 août 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Jijini la wanawali wenye hekima, ambao pia wanawakilishwa kama kanisa la Filadelfia, ni dhidi ya kanisa linalodai kuwa Wayahudi, lakini siyo.
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.
Eis que farei aos da sinagoga de Satanás, que se dizem judeus e não o são, mas mentem; eis que farei que venham e adorem diante de teus pés, e saibam que eu te amei. Apocalipse 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Soeur White aborde ce verset dans la toute première publication parue après la grande déception.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
«Ты думаешь, что те, которые поклоняются пред ногами святых (Откровение 3:9), в конце концов будут спасены. Здесь я должна не согласиться с тобою; ибо Бог показал мне, что этот класс составляли исповедующие адвентисты, которые отпали и “снова распинают в себе Сына Божия и подвергают Его открытому посрамлению”. И в “годину искушения”, которая ещё должна прийти, чтобы выявить истинный характер каждого, они узнают, что навеки потеряны; и, будучи подавлены скорбью духа, преклонятся к ногам святых». Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
В пятой главе книги Исаии впервые упоминается песнь о винограднике, которую позднее использовал Христос.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Maintenant je chanterai à mon bien-aimé un cantique de mon bien-aimé au sujet de sa vigne. Mon bien-aimé avait une vigne sur un coteau très fertile. Il l’entoura d’une clôture, en ôta les pierres, et y planta les ceps les plus excellents; il bâtit une tour au milieu d’elle, et y creusa aussi un pressoir. Puis il s’attendit à ce qu’elle produisît de bons raisins, mais elle produisit des raisins sauvages. Et maintenant, habitants de Jérusalem, et hommes de Juda, jugez, je vous prie, entre moi et ma vigne. Qu’aurait-on pu faire de plus à ma vigne, que je n’aie pas fait pour elle? Pourquoi, lorsque je m’attendais à ce qu’elle produisît de bons raisins, a-t-elle produit des raisins sauvages? Ésaïe 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
La parabole, qu’elle se trouve dans l’Ancien Testament ou dans le Nouveau, montre que l’Église de Dieu est rejetée par Dieu pour avoir refusé de porter les fruits qu’elle avait été suscitée à produire. Dans Ésaïe cinq, à la conclusion de la parabole, le châtiment de la vigne est indiqué, tout en promettant aussi d’élever une bannière pour les nations. Il est évident que la vigne n’est pas la bannière.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
C’est pourquoi la colère de l’Éternel s’est embrasée contre son peuple; il a étendu sa main contre lui, et il l’a frappé. Les montagnes ont tremblé, et leurs cadavres ont été comme des balayures au milieu des rues. Malgré tout cela, sa colère ne s’est point détournée, et sa main est encore étendue. Il élèvera une bannière vers les nations lointaines, il leur sifflera de l’extrémité de la terre; et voici, elles viendront avec promptitude, avec rapidité. Ésaïe 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Later, when Jesus sang the song as a parable, His conclusion was equally decisive.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
ऐक दूसरे दृष्टान्त को: एक गृहस्वामी था, जिसने एक दाख की बारी लगाई, और उसके चारों ओर बाड़ा बाँधा, और उसमें दाखरस का कुण्ड खोदा, और एक मीनार बनाई, और उसे बटैयों को ठेके पर देकर दूर देश को चला गया। और जब फल का समय निकट आया, तब उसने अपने दासों को उन बटैयों के पास भेजा, कि वे उसके फल ले लें। परन्तु बटैयों ने उसके दासों को पकड़कर किसी को पीटा, किसी को मार डाला, और किसी को पत्थरों से मारा। फिर उसने पहिले से अधिक दूसरे दास भेजे; और उन्होंने उनके साथ भी वैसा ही किया। पर अन्त में उसने अपना पुत्र उनके पास यह कहकर भेजा, वे मेरे पुत्र का आदर करेंगे। परन्तु जब बटैयों ने पुत्र को देखा, तो वे आपस में कहने लगे, यह वारिस है; आओ, हम इसे मार डालें, और इसकी मीरास पर अधिकार कर लें। और उन्होंने उसे पकड़ लिया, और दाख की बारी के बाहर निकालकर मार डाला। इसलिये जब दाख की बारी का स्वामी आएगा, तो उन बटैयों के साथ क्या करेगा? उन्होंने उससे कहा, वह उन दुष्टों का बुरा नाश करेगा, और अपनी दाख की बारी दूसरे बटैयों को ठेके पर देगा, जो समय पर उसके फल उसे देंगे। यीशु ने उनसे कहा, क्या तुम ने पवित्रशास्त्र में कभी नहीं पढ़ा, जो पत्थर राजमिस्त्रियों ने निकम्मा ठहराया, वही कोने का सिरा हो गया: यह प्रभु की ओर से हुआ, और हमारी दृष्टि में अद्भुत है? इसलिये मैं तुम से कहता हूँ, परमेश्वर का राज्य तुम से ले लिया जाएगा, और ऐसी जाति को दिया जाएगा, जो उसके फल लाए। और जो कोई इस पत्थर पर गिरेगा, वह चूर-चूर हो जाएगा; पर जिस किसी पर यह गिरेगा, उसे पीस डालेगा। और जब महायाजकों और फरीसियों ने उसके दृष्टान्त सुने, तो वे समझ गए कि वह उन्हीं के विषय में कहता है। मत्ती 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Eklezia Laodikea ya Adveniste ya Mokolo ya Sambo ezali te drapo oyo etombolami. Elanga ya vinyo ya mikolo ya nsuka oyo esalemaki elembo na Yisraele ya kala ezali Eklezia Laodikea ya Adveniste ya Mokolo ya Sambo, kasi ekolo moko ekozala oyo ekobota mbuma oyo ebongi lokola mbuma ya liboso, oyo ezali nde bato nkama moko na ntuku minei na minei na nkóto.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Cei sunt cei care nu s-au întinat cu femei, căci sunt feciori. Aceștia sunt cei care urmează pe Miel oriunde merge El. Aceștia au fost răscumpărați dintre oameni, fiind cele dintâi roade pentru Dumnezeu și pentru Miel. Apocalipsa 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
ಬ್ಯಾನರ್ಸ್ವರೂಪದ ಸೂಚಕರಾಗಿ ಅವರು ಅಂತಿಮ ಕೊಯ್ಲನ್ನು ಒಳಗೆ ತರಲು ಗೃಹಸ್ವಾಮಿಯಿಂದ ಉಪಯೋಗಿಸಲ್ಪಡುವರು. ಲವೋಡಿಕೇಯದ ಏಳನೇ ದಿನದ ಅಡ್ವೆಂಟಿಸ್ಟ್ ಸಭೆಯೇ ಮೋಶೆಯ “ಏಳು ಕಾಲಗಳ” ಮೂಲೆಯ ಕಲ್ಲನ್ನು ತಿರಸ್ಕರಿಸಿದ ದ್ರಾಕ್ಷಿತೋಟವಾಗಿದೆ. ಆ ಕ್ಷಣದಿಂದ ಮುಂದಕ್ಕೆ ಅದು ಕ್ರಮೇಣ ಹೆಚ್ಚುತ್ತಾ ಹೆಚ್ಚುತ್ತಾ ಹೋಗುವ ಅಂಧಕಾರದೊಳಗೆ ಇಳಿಜಾರಾಗಿಬಿಟ್ಟಿತು. ಆ ಸೂಚಕಧ್ವಜವು “ಯೆಶ್ಶೆಯ ಬೇರು” ಆಗಿರುವುದು. ಯೆಶ್ಶೆಯ ಬೇರು, ಅಥವಾ ದಾವೀದನು, ಯೇಸು ತಮ್ಮ ಇತಿಹಾಸದಲ್ಲಿದ್ದ ತರ್ಕಪ್ರಿಯ ಯೆಹೂದ್ಯರಿಗೆ ಮಂಡಿಸಿದ ಅತಿ ಕೊನೆಯ ಸತ್ಯವನ್ನು ಪ್ರತಿನಿಧಿಸುತ್ತಾನೆ. ಇದು ಆಲ್ಫಾ ಮತ್ತು ಓಮೆಗಾ ಎಂಬ ತತ್ತ್ವದ ಒಂದು ಸಂಕೇತವಾಗಿದ್ದು, ಪ್ರಾಚೀನವೂ ಆಧುನಿಕವೂ ಆದ ಇಸ್ರಾಯೇಲಿನ ಅವಿಶ್ವಾಸಿ ದ್ರಾಕ್ಷಿತೋಟಗಾರರು ಅದನ್ನು ಗ್ರಹಿಸಲು ನಿರಾಕರಿಸುತ್ತಾರೆ.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Na mokolo oo go tla nna le medi wa Jese, o o tla emang e le sesupo sa ditšhaba; Baditšhaba ba tla o batla; mme boikhutso jwa gagwe bo tla nna jo bo galalelang. Isaia 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Enne White ha James White si pɛɛ ni kɛn ni, siantiri 1856, ɲɛnamaw ka kɛra Laodise; o de, tuma jɔn la a b’a jira ko a ye sɛbɛn tɛrɛ ye Laodisekaw ma? A ma o jira foyi. An fili fɔlɔ ye claims min ta ka kɛlɛ ko Seventh-day Adventist ka eglizi ye eglizi sebalen dɔ le kɛlen kelen ni a bɛ taa a tariku la. A tɛ o cogo la foyi; a ye o la ɲɔgɔn-fɛ. Ni an ye o fili fɔlɔ ta, an ɲɛw bɛ datugu ka tugu masaya-fɔlɔw la minnu bɛ kalan k’a jira ko a tɛ o cogo la. Misali la, Enne White b’a jira ka seginsegin ko Isirayila kɔrɔ, sɛbɛnna yɔrɔfɛ, ka tariku bɛ hakilina Isirayila kura, ni yéréwolo Isirayila la ka kɛnɛya ani tariku. Sanfɛ ni sanfɛ, ni a bɛ Isirayila kɔrɔ fɔ i n’a ta misali ye Isirayila kura ye, a bɛ apostolo Pɔli ka kuma donba fana ta kelen-kelen, min ye o yɛrɛ yira kɛnɛ.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Awaataye ṭaa fiḍi me sin faneeyaama heɓii ngam nguurndam: e ɗe mbindaa ngam waajooɗinal men, enen moƴƴiiji timmunde adunaari ngarii dow amen. 1 Korintiyankeeɓe 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
L’apôtre Paul, au verset onze, résume les dix versets précédents.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
De plus, frères, je ne veux pas que vous soyez dans l’ignorance de ceci: c’est que tous nos pères furent sous la nuée, et que tous passèrent au travers de la mer; et que tous furent baptisés pour Moïse dans la nuée et dans la mer; et que tous mangèrent le même aliment spirituel; et que tous burent le même breuvage spirituel; car ils buvaient au rocher spirituel qui les suivait, et ce rocher était le Christ. Mais Dieu ne prit point plaisir en la plupart d’entre eux, car ils furent abattus dans le désert. Or ces choses sont devenues nos exemples, afin que nous ne convoitions pas des choses mauvaises, comme eux aussi les convoitèrent. Ne devenez pas non plus idolâtres, comme quelques-uns d’entre eux, selon qu’il est écrit: Le peuple s’assit pour manger et pour boire, puis ils se levèrent pour se divertir. Ne commettons pas non plus la fornication, comme quelques-uns d’entre eux la commirent, et il en tomba vingt-trois mille en un seul jour. Ne tentons pas non plus le Christ, comme quelques-uns d’entre eux le tentèrent, et périrent par les serpents. Ne murmurez pas non plus, comme quelques-uns d’entre eux murmurèrent, et furent détruits par le destructeur. 1 Corinthiens 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Paulo e a Irmã White não usam o antigo Israel como exemplo de um povo vitorioso e justo. Muito pelo contrário. Paulo resume esses primeiros dez versículos no versículo onze e, em seguida, no versículo seguinte, declara a lição que a história do antigo Israel deve transmitir àqueles que hão de ver.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
故此，自以為站立得穩的人，務要謹慎，免得跌倒。哥林多前書 10:12。
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
प्राचीन इस्राएल ऐसे लोगों का एक उदाहरण प्रस्तुत करता है जिन्हें परमेश्वर ने बुलाया, परमेश्वर ने अगुवाई दी, जिन्होंने परमेश्वर की भविष्यवाणियों को पूरा किया, और फिर भी प्रत्येक चरण पर परमेश्वर के विरुद्ध विद्रोह किया, और अंततः स्वर्ग और पृथ्वी के सृष्टिकर्ता को क्रूस पर चढ़ा दिया! एडवेंटिस्ट प्राचीन इस्राएल के विषय में इन तथ्यों को स्वीकार करने में कोई कठिनाई नहीं पाते, परन्तु विरले ही वे उस अभिप्रेत चेतावनी को अपनी लाओदीकियाई अन्धता को भेदने देते हैं। वे उन अंशों का उद्धरण दे सकते हैं जहाँ सिस्टर व्हाइट कलीसिया को परमेश्वर की आँख का तारा ठहराती हैं, और वह है भी, परन्तु अपने लोगों के प्रति परमेश्वर का प्रेम उनकी वास्तविक दशा पर कोई ओढ़नी नहीं डालता। जिन्हें वह प्रेम करता है, उन्हें वह ताड़ना देता और अनुशासित करता है। जितनी निश्चय ही परमेश्वर की कलीसिया परमेश्वर की आँख का तारा है, उतनी ही स्पष्टता से यीशु ने उस तारे, अपने तारे, के साथ अपने सम्बन्ध का सार व्यक्त किया।
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
Ô Jérusalem, Jérusalem, toi qui tues les prophètes et qui lapides ceux qui te sont envoyés, combien de fois ai-je voulu rassembler tes enfants, comme une poule rassemble sa couvée sous ses ailes, et vous ne l’avez pas voulu ! Voici, votre maison vous est laissée déserte ; et en vérité, je vous le dis, vous ne me verrez plus jusqu’au temps où vous direz : Béni soit celui qui vient au nom du Seigneur. Luc 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Pytania, które należy postawić, brzmią: „Czy Jezus rzeczywiście ukazuje koniec przez początek? Czy starożytny Izrael istotnie obrazuje współczesny Izrael?” Problem starożytnego Izraela na przestrzeni całej jego historii polegał na tym, że wierzył, iż jego dziedzictwo dowodzi, że jest ludem Bożym, a zatem że nie może być niczym innym jak tylko ludem Bożym. Dlatego właśnie za dni Jeremiasza wyznawali, że są świątynią Pańską.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Ko nga kupu i tae mai ki a Heremaia i a Ihowa, i mea mai, E tū ki te kūwaha o te whare o Ihowa, ā, me kauwhau ki reira i tēnei kupu, me mea atu hoki, Whakarongo ki te kupu a Ihowa, e koutou katoa o Hura, e tomo nei i ēnei kūwaha ki te koropiko ki a Ihowa. Ko tā Ihowa o ngā mano, te Atua o Iharaira, tēnei kupu: Whakatikaina ō koutou ara me ō koutou mahi, ā, ka meinga koutou e ahau kia noho ki tēnei wāhi. Kei whakawhirinaki koutou ki ngā kupu teka, e mea ana, Ko te temepara o Ihowa, ko te temepara o Ihowa, ko te temepara o Ihowa, ēnei. Heremaia 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Loni luyengiso lolu olufanako lwaphinde lwagcizelelwa nguJohane uMbhapathizi.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Na babatisamaki na ye o Yordani, wana bazalaki kondima masumu na bango. Kasi ntango amonaki Bafarisai mpe Basadukai ebele koya na libatisi na ye, alobaki na bango ete: “Bino libota ya banyoka ya ngɛngɛ, nani akebisi bino bókima nkanda oyo ezali koya? Bóbota bongo mbuma oyo ebongi na kobongola motema; mpe bókanisa te koloba na kati na bino moko ete: ‘Tozali na Abrahama lokola tata na biso’; pamba te nalobi na bino ete Nzambe azali na makoki ya kotelemisa bana mpo na Abrahama uta na mabanga oyo. Mpe sikoyo mpe epasola etyami na mosisa ya banzete; yango wana nzete nyonso oyo eboti mbuma malamu te ekatamaka mpe ebwakami na moto.” Matai 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Hen hevebinkirina ne lî nava Adventîzmê de ku bi gotina “Em perestgeha Xudan in” û ku em “tohûm”ê wî yê ruhanî ne tê sembolîzekirin, xuyabûna bingehîn a korbûna Laodîkya ye.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“Le Atua e auina mai avefeʻau e taʻu atu i Ona tagata le mea e tatau ona latou iai ma faia ina ia usiusitaʻi ai i Ana tulafono o le amiotonu, o tulafono ia pe a faia e se tagata, e ola ai foʻi o ia i totonu o ia tulafono. E tatau ona latou alolofa i le Atua e sili i mea uma, aua neʻi iai nisi atua i o latou luma nai lo Ia; ma e tatau ona latou alolofa i lo latou tuaoi e pei o i latou lava, ma faia iā te ia le mea latou te mananaʻo e faia e ia iā i latou.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“ဘုရားသခင်၏ သန့်ရှင်းသော ပညတ်တရားထဲမှ အက္ခရာအသေးဆုံးတစ်ခုကိုမျှ ပေါ့ပေါ့ဆဆ သို့မဟုတ် မလေးမစား ဆက်ဆံရမည်မဟုတ်။ ‘ထာဝရဘုရား မိန့်တော်မူသည်’ ဟူသော အမိန့်တော်တစ်ရပ်ကို ချိုးဖောက်သူတို့သည် မိမိတို့ကို ဖန်ဆင်းတော်မူသောအရှင်နှင့် မိမိတို့ကို ရွေးနုတ်တော်မူသောအရှင်အား ဆန့်ကျင်ပုန်ကန်လျက်၊ မှောင်မိုက်မင်းသား၏ အလံအောက်တွင် ရပ်တည်နေကြသည်။ သူတို့သည် နာခံသူတို့အား ပေးထားသော ကတိတော်များကို မိမိတို့အတွက် ဟန်ဆောင်တောင်းဆိုကြ၍၊ ‘ထာဝရဘုရား၏ ဗိမာန်တော်၊ ထာဝရဘုရား၏ ဗိမာန်တော်သည် ငါတို့ဖြစ်သည်’ ဟု ဆိုကြသော်လည်း၊ ကိုယ်တော်၏ အကျင့်သဘောကို မှားယွင်းစွာ ဖော်ပြခြင်းအားဖြင့်လည်းကောင်း၊ ကိုယ်တော် မလုပ်ရဟု မိန့်တော်မူထားသည့် အရာများကိုပင် ပြုလုပ်ခြင်းအားဖြင့်လည်းကောင်း၊ ဘုရားသခင်ကို မရိုသေဘဲ ပြုမူကြသည်။ သူတို့သည် ဘုရားသခင် မပေးတော်မူသော စံတစ်ရပ်ကို ထူထောင်ကြသည်။ သူတို့၏ စံနမူနာသည် လမ်းမှားစေတတ်၍၊ သူတို့၏ သြဇာလွှမ်းမိုးမှုသည် ဖျက်ဆီးယိုယွင်းစေတတ်သည်။ အကြောင်းမူကား သူတို့သည် ဖြောင့်မတ်ခြင်း၏ အခြေခံသဘောတရားများကို မလိုက်နာကြသဖြင့်၊ လောကအတွက် အလင်းမဟုတ်ကြပေ။”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
“Les hommes ne peuvent manifester une plus grande trahison envers Dieu qu’en méprisant la lumière qu’Il leur envoie. Ceux qui agissent ainsi égarent les ignorants, car ils dressent de faux jalons. Ils ne cessent de pervertir les principes purs....”
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
« M'mawu a Lemba Loyera timauzidwa momveka bwino chifukwa chake chiwonongeko chinadza pa mtundu wa Ayuda. Iwo anali ndi kuunika kwakukulu, madalitso olemera, ndi chuma chodabwitsa. Koma anasonyeza kusakhulupirika pa udindo umene anapatsidwa. Sanasamalire mokhulupirika munda wa mpesa wa Ambuye, kapena kumupatsa zipatso zake. Anachita ngati kuti kulibe Mulungu, ndipo chifukwa chake tsoka linawapeza. » Manuscript Releases, volume 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Israël croyait que, parce qu’il avait été choisi par Dieu au commencement de son histoire, il demeurerait toujours Son peuple élu. Plus grave encore, il croyait aussi que, parce qu’il était Son peuple élu, Il l’honorerait, malgré le fait qu’il refusait de L’honorer. Prophétiquement, ils étaient Son peuple élu jusqu’à ce qu’ils fussent répudiés, mais ils ne furent jamais le peuple que Dieu avait désiré qu’ils soient. La justice du peuple élu n’est pas déterminée par ce qu’ils peuvent penser être. L’ancien Israël est l’exemple principal de l’Église adventiste du septième jour, mais lorsque l’on accepte le faux postulat selon lequel il représente les cent quarante-quatre mille à la fin du monde, l’aveuglement de Laodicée se manifeste, comme ce fut le cas pour l’ancien Israël. L’adventisme croit et enseigne qu’il est le peuple du reste de Dieu à la fin du monde, malgré les preuves évidentes du contraire.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Plus nous nous approchons de la fin du temps de grâce, plus le message adressé au peuple de Laodicée doit devenir solennel et direct. Si cette fausse prémisse n’est pas écartée pour faire place à la vérité, alors les exemples d’Aaron, de Jéroboam et de 1863 sont dissimulés sous le manteau de la tradition et de la coutume. Nous sommes trop près de la fin du temps de grâce pour continuer plus longtemps à nous cacher sous ce manteau.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Et c’est ici la condamnation : la lumière est venue dans le monde, et les hommes ont aimé les ténèbres plutôt que la lumière, parce que leurs œuvres étaient mauvaises. Car quiconque fait le mal hait la lumière et ne vient point à la lumière, de peur que ses œuvres ne soient reprises. Jean 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
L’historique des apostasies de l’adventisme a été retracé dans la Parole prophétique de Dieu. C’est une réalité prophétique. La première preuve en est l’ancien Israël. L’ancien Israël est une histoire d’apostasie continue et croissante, et pourtant la Bible et l’Esprit de Prophétie enseignent que l’ancien Israël est le type de l’Israël moderne. Aussi triste que cela soit, il n’a jamais été plus important de comprendre cette vérité qu’au temps présent. Ce qui est en train d’être descellé avec la Révélation de Jésus-Christ, c’est le fait que l’histoire de l’adventisme en tant que corne protestante se déroule parallèlement à l’histoire de la corne républicaine. Les deux cornes constituent l’une pour l’autre un second témoin, et refuser de discerner correctement l’un des témoins empêche simultanément que l’autre témoin soit reconnu.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Les lignées d’Aaron, de Jéroboam et de 1863 identifient le commencement de l’Israël spirituel moderne, et ce faisant, elles identifient aussi le commencement de la corne républicaine. Le message du troisième ange est un avertissement contre le fait de recevoir la marque de la bête. Ce sont les États-Unis qui, les premiers, promulguent une loi du dimanche, puis contraignent le monde entier à faire de même.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
«Народы чужеземные последуют примеру Соединённых Штатов. Хотя она и выступает впереди, однако тот же самый кризис постигнет наш народ во всех частях мира». Testimonies, т. 6, с. 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Ang mga propetikong katotohanang kaugnay ng krisis ng batas ukol sa Linggo ay hindi maihihiwalay sa gawain ng Estados Unidos. Ang hayop mula sa lupa sa Apocalipsis trece ay ang ikaanim na kaharian ng hula sa Biblia, na naghahari sa loob ng pitumpung propetikong taon ayon sa Isaias veintitrés. Ang hayop mula sa lupa ang may dalawang sungay. Ang mga katotohanang may kaugnayan sa ugnayan ng dalawang sungay na iyon ay inaalisan na ngayon ng tatak, ngunit para lamang sa mga pumipiling umunawa na isinasakatuparan ni Jesus ang pag-aalis ng tatak ng Pahayag ni Jesucristo sa pamamagitan ng paggamit sa pasimula ng isang bagay upang ilarawan ang wakas ng isang bagay.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
国共从1798年开始，作为《圣经》预言中的第六个国度兴起；在随后的六十五年中，那将一同贯穿历史的两角，被置于一个可以被辨认的背景之中，但惟有那些愿意看见的人才能辨明。以赛亚书第七章所陈明的那六十五年，始于公元前742年，终于公元前677年。从1798年至1863年，这些年数被重新重演。这六十五年标明了两角之中各自所经历的一场危机进程。
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Kufikia mwaka wa 1863, kipindi cha mwanzo cha “siku za mfalme mmoja” za kinabii za Isaya ishirini na tatu kilikuwa kimekamilika, na kwa kufanya hivyo kikaweka alama za kinabii za kipindi cha mwisho cha “siku za mfalme mmoja.” Mwisho wa sabini ya mfano ya Isaya ishirini na tatu unaonyeshwa kwa miaka sitini na mitano ya kwanza. Tangu 1863 hadi wakati wa mwisho mwaka 1989, ndicho kipindi cha kanisa la Waadventista wa Laodikia, kilichoanza kutoka katika vuguvugu la Wamilleri na kuishia katika vuguvugu la wale mia moja arobaini na nne elfu. Ili kuelewa kipindi cha wakati wa mwisho, ni lazima tuelewe kipindi cha mwanzo. Uadventista hauwezi kufanya hivyo, kwa maana mwanzo wake umewekwa alama na kuukataa kwake kiapo cha Musa, ambacho hutambulisha ile miaka sitini na mitano hasa, inayowakilisha mwanzo na mwisho wa Uadventista na wa Marekani.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
لهذا السبب، وهو سبب ذو أهمية عظيمة، سعى هذا المقال إلى إثبات حقيقة نبوية واحدة يجري الآن فكّ أختامها بواسطة الأسد الذي من سبط يهوذا. وهذه الحقيقة هي أنه إن كنت غير مستعد للاعتراف بأن كنيسة الأدفنتست السبتيين كانت دائمًا في الحالة اللاودكية، فإنك، من الناحية المنطقية، تعجز عن التقسيم الصحيح لتاريخ الأدفنتية، وبدون التقسيم الصحيح لتاريخ الأدفنتية تكون غير قادر على التعرّف الصحيح على قرن الجمهوريانية.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Car si, après avoir échappé aux souillures du monde par la connaissance du Seigneur et Sauveur Jésus-Christ, ils s’y laissent de nouveau enlacer et vaincre, leur dernière condition est pire que la première. Car il eût mieux valu pour eux n’avoir pas connu la voie de la justice que, l’ayant connue, se détourner du saint commandement qui leur avait été donné. Mais il leur est arrivé selon le proverbe véritable : Le chien est retourné à ce qu’il avait vomi ; et la truie qui avait été lavée s’est vautrée dans le bourbier. 2 Pierre 2:20–22.