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.
Uasi wa ndama ya dhahabu wa Haruni mwanzoni mwa Israeli ya kale, kwa namna ya kinabii, unaafikiana na uasi wa Yeroboamu mwanzoni mwa yale makabila kumi ya ufalme wa kaskazini wa Efraimu. Historia hizi takatifu zinafananisha uasi wa Waadventista katika mwaka wa 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.
تەنانەت شایەتییەکانی دیکەش بۆ ساڵی 1863 هەن، بەڵام هارون و پاشا یەروبعام شایەتییەک دابین دەکەن کە لەسەر سەرووی مێژووی 1863 دادەنرێن، و هەموو ئەو مێژووانە جووڵەی سەد و چل و چوار هەزارەکە پیشان دەدەن، کە شاخی پرۆتستانتییە، نەک تەنها لە ڕۆژانی دوایی شانشینی شەشەمی پێشبینیی کتێبی پیرۆزدا، بەڵکوو هەتا تەواوبوونی ماوەی تاقیکردنەوەش. ئەو مێژووانە هەروەها مێژووی هاوتەریبەکەی شاخی کۆماری لە شانشینی شەشەمدا دەگرنەوە.
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.
Eitu kya nguya muno kwa abo bitikilanga, ete Kanisa ya Waadventista wa Siku ya Saba ye bantu ba Mungu basigale ku nsuka ya nsi. Ditadijilo adi ke ntete ya foso yetu. Kena ata dimanyinu ya Biblia ko ya kusonga ete kanisa ya Laodikia ke monisa bantu yina bakwikisamaka lokola dimpa ya kimanyinu na ntangu ya mpasi ya nsiku ya Lumingu. Foso yetu ya ntete kele kundima nsongi ya luvunu ete diambu yai kele mutindu yina. Dimpa ya kimanyinu na nsuka ya nsi disalamaka na bantu yina basisamaka na nganda na bamambele ya sinagoga ya Satana.
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.
Akaimika bendera kwa ajili ya mataifa, naye atawakusanya pamoja waliofukuzwa wa Israeli, na kuwakusanya waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ni Waadventista wa Laodikia ambao huwatoa nje wale watakaokuwa bendera.
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.
Nŭngla Nangba-gi wa khurangou adu taretpa nakhoina tāō; eigi maming-gi maramdagi nakhoi-bu yāna nungairiba, nakhoi-bu thongdokkhiba nakhoi-gi ichin-inā hairak-i, “Nangba khudongchaba oiraganu”; adubu mahakna nakhoi-gi nungaiba-dagi uhan-gani, aduga makhoina ijat phang-gani. Isaiah 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.
Awan yên ku nîşan in, ji ber “navê” Mesîh têne derxistin. Ew navê ku nefretê çêdike Alpha û Omega ye, çimkî prensîba Alpha û Omega-ê ew e ku bi eşkereyî destnîşan dike ku dêra Adventîst a Roja Heftemîn di pêxemberiya Kitêba Pîroz de kê temsîl dike. Mîsala deh keçikan Adventîzmê temsîl dike.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Mathayo 25’teki on bâkirenin meseli de Adventist halkın tecrübesini tasvir eder.” Büyük Mücadele, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Ekifwanikiso kyakwanisibwa ku ntandikwa ya Bwadiventi, era kyongera okwanisibwa nate ddala nga bwe kiri ku mulembe ogw’enkomerero.
“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.
“Ndzi tala ku kongomisiwa eka xifaniso xa vanhwanyana va khume, va ntlhanu va vona a va tlharihile, kutani va ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka hi ku helela ka rito rin’wana ni rin’wana, hikuva xi ni ku tirha ko hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Abakobwa b’abapfapfa bakanguka bakamenya yuko ata mavuta bafise ni Abalawodikiya.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“État ya Kelsia yina me monisama na bangonda ya buzoba, kele mpi yina bo ke tubaka bonso ezaleli ya 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.
حەنگاوەکانی ژیری دەستپاکەکان، کە هەروەها وەک کڵێسای فیلادێلفیا نیشان دراون، لەگەڵ کڵێسایەکدایە کە بانگەشەی ئەوە دەکات یەهود بن، بەڵام یەهود نین.
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.
Lola, nakumbwila ukutina abafuma mu sinagogi ya kwa Satana, abesosa ati baye Bayuda, kabili te bo, lelo babepa; lola, nkabacitisha ukwisa no kufukama pa mbele ya makasa yobe, no kusambilila ukuti nali mukutemwa. Ukusokolola 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Munyanya White avuga kuri uyu murongo mu gitabo cya mbere cyane cyasohotse nyuma y’icyo gutenguha gukomeye.
“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.
“Wĩ wĩciria atĩ arĩa marĩhooyaga mbere ya makinya ma andũ atheru, (Kũguũrũrio 3:9), nĩmakahonia mũthia-inĩ. Hapa no ngwendeka ndĩranĩre nawe; nĩgũkorwo Ngai nĩandĩonirie atĩ gĩthũngũ gĩkĩ kĩarĩ Aadvendisti a kwĩhoya, arĩa maaheire thutha, na ‘makĩĩhĩtie Mũriũ wa Ngai mara angĩ kũrĩ o ene, na makĩmũigua nĩ ta mũndũ wa kũconorwo mbere ya andũ othe.’ Nake rĩrĩa ‘ihinda rĩa kũgerio,’ rĩrĩa rĩrĩho rĩgĩũka, nĩguo kũonania ũhoro wa ma wa mũndũ o wothe, nĩmakamenya atĩ nĩmaragĩrĩirwo tene na tene; na makĩniinwo nĩ ruo rwa ngoro, nĩmakaingama makĩinamĩra mbere ya makinya ma andũ atheru.” 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.
Na Isaya kapita ya tano, kwa mara ya kwanza kunatajwa wimbo wa shamba la mizabibu, ambao Kristo baadaye aliutumia.
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.
Hata sasa nitamwimbia mpendwa wangu wimbo wa mpenzi wangu kuhusu shamba lake la mizabibu. Mpendwa wangu alikuwa na shamba la mizabibu juu ya kilima chenye rutuba nyingi sana; akalizungushia boma, akayaondoa mawe yake, akalipanda mzabibu ulio bora kabisa, akajenga mnara katikati yake, tena akatengeneza ndani yake shinikizo la divai; naye akatazamia ya kwamba lingezaa zabibu, lakini likazaa zabibu-mwitu. Na sasa, enyi wenyeji wa Yerusalemu, nanyi watu wa Yuda, hukumuni, nawasihi, kati yangu na shamba langu la mizabibu. Ni nini zaidi ambacho kingeweza kutendwa kwa shamba langu la mizabibu nisichokifanya ndani yake? Mbona basi, nilipotazamia kwamba lingezaa zabibu, likazaa zabibu-mwitu? Isaya 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.
Iciumini, kaba cĩa Kĩhĩtĩo Gĩkũrũ kana cĩa Kĩhĩtĩo Gĩerũ, gĩmenyithia kanitha wa Ngai ta ũrĩa ũgĩkĩrĩrwo nĩ Ngai nĩ ũndũ wa kũrega kũruta maciaro marĩa wathondekĩtwo nĩguo ũmaciarie. Mũhunjini wa Isaia gatano, mũthenyainĩ wa iciumini, irĩhĩro rĩa mũgũnda wa mĩthabibũ nĩrĩmenyithio, na o hamwe na ũguo gũgĩthikĩrĩrwo kũinũkĩrĩria bendera kũrĩ ndũrĩrĩ ciothe. Hatirĩ nganja mũgũnda wa mĩthabibũ nĩguo bendera.
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.
Noolanna, Ooŋonihte niiŋ akimelâki n̂ikaniiča niiya, naa niya kîsikêwin eyaayan kâ-isi-pimipahtahkik, naa kî-isi-pakitew ekwa; naa pîsimok didi-âstamihk, naa wîyawinîwa kî-pîkiskwâcik askiy ohci mêskanâsihk. Mîna oma kakike kâ-itahtamihk, namôya kî-kiwêwew otakimelâkisiwin, mîna ocîcîy kîsâkihcikâtêw êkwa. Mîna otâpwew maskotêwina nîtisânak ohci wâsâ, naa kî-nâtamâw nêhiyawak ka-asici kîkwaya askîy ohci; naa, êkosi, kika-pî-itohtêwak mistahi papâstêwina. Isaiah 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Yesu napo baadaye aliimba ule wimbo kama mfano, hitimisho lake lilikuwa la uamuzi usio na shaka vivyo hivyo.
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.
Bihîzin guh bidin vê meselê ya din: Mirovek xwediyê malê hebû ku rezek çand, û li dora wê dorpêçek çêkir, û di nav de çepera şerabê koland, û bircek ava kir, û wê da destê rezvanan, û çû welatekî dûr. Û gava dema berê nêzîk bû, xizmetkarên xwe şandin cem wan rezvanan, da ku berê wê bistînin. Lê rezvanan xizmetkarên wî girtin, yek lêdan, yek din kuştin, û yek din jî bi keviran stûn kirin. Dîsa xizmetkarên din, ji yên pêşîn bêtir, şandin; û wan jî bi wan re heman tişt kir. Lê di dawiyê de kurê xwe şand cem wan û got: Ew ê hurmeta kurê min bigirin. Lê gava rezvanan kur dît, di navbera xwe de gotin: Ev mîrasgir e; werin, em wî bikujin, û em mîrata wî bistînin. Û ew girtin, wî derxistin derveyî rezê, û kuştin. Îcar gava xwediyê rezê were, ew ê bi wan rezvanan re çi bike? Wan jê re gotin: Ew ê wan mirovên xerab bi awayekî hov û xedar tunebike, û rezê bide destê rezvanên din, yên ku di dema xwe de berê wê bidin wî. Îsa ji wan re got: Ma we qet di Nivîsaran de nexwendiye, “Kevirê ku avakeran red kir, ew bû serê goşeyê; ev ji Xudan e, û di çavên me de ecêb e”? Ji ber vê yekê ez ji we re dibêjim, Padîşahiya Xwedê ji we were standin, û bide neteweyekê ku berê wê tîne. Û her kesê ku bikeve ser vê kevire, ew ê bişkê; lê li ser her kesê ku ew bikeve, ew ê wî bighurne bibûre tozê. Û gava serokên kahînan û Ferîsî meselên wî bihîstin, fam kirin ku ew li ser wan diaxivî. Metta 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.
Kanisa la Waadventista Wasabato wa Laodikia siyo bendera ile iliyoinuliwa. Shamba la mizabibu katika siku za mwisho ambalo limefananishwa kwa mfano na Israeli wa kale ni kanisa la Waadventista Wasabato wa Laodikia, lakini kutakuwapo taifa litakalozaa matunda yanayostahili kuwa malimbuko, nayo ndiyo yale mia moja arobaini na nne elfu.
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.
Aba ni bo batanga bunya ná basi te; pamba te bazali ba-virgo. Aba nde balandaka Mwana-mpate epai nyonso akendaka. Aba basikolamaki longwa o kati ya bato, mpo bázala mbuma ya liboso mpo na Nzambe mpe mpo na Mwana-mpate. Emoniseli 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.
Ngwavo utando, bayakusetyenziswa nguMninimzi ukuzisa isivuno sokugqibela. Icawe yama-Adventist eSabatha yesiXhenxe yaseLawodikea sisidiliya esalilahla ilitye lembombo lesiseko samaxesha asixhenxe kaMoses. Ukususela kuloo ndawo kwaqhubeka ukuhla ngokulandelelana kungena ebumnyameni obukhulu ngakumbi nangakumbi. Utando luya kuba “yingcambu kaYese.” Ingcambu kaYese, okanye uDavide, imele eyona nyaniso yokugqibela uYesu awayinikelayo kumaYuda aphikisanayo embali Yakhe. Olu luphawu lomgaqo ka-Alfa no-Omega, abangawuqondiyo abalimi abangathembekanga bakwaSirayeli bamandulo nabangoku.
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 mu ithiku iu gukabaho mũri wa Jese, ũrĩa ũgũtũũra ũrĩ mũrũthi wa andũ; kũu ni kũrĩa andũ a mahũũri mangĩ marĩthiaga: na kĩhurũko gĩake gĩgaatuĩka gĩa riiri. 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.
Ndugu White na James White wanaonyesha wazi kwamba kufikia mwaka 1856 vuguvugu hilo lilikuwa limekuwa Laodikia; basi, ni lini yeye anaonyesha kwamba liliwahi kuukubali ujumbe kwa Walaodikia? Hakuwahi kufanya hivyo. Kosa letu la kwanza ni kuukubali madai kwamba kanisa la Waadventista Wasabato limekuwa kanisa la ushindi katika kipindi chote cha historia yake. Ukweli ni kinyume kabisa. Tukikubali msingi huo wa kwanza wenye makosa, macho yetu hufumbwa yasione ukweli wa kinabii unaofundisha vinginevyo. Kwa mfano, Ndugu White anatambulisha tena na tena kwamba historia ya Israeli ya kale halisi ni kielelezo cha uzoefu na historia ya Israeli ya kisasa ya kiroho. Mara nyingi anaporejelea Israeli ya kale kuwa mfano kwa Israeli ya kisasa, wakati huohuo hunukuu kauli ya kawaida ya mtume Paulo kuhusu ukweli huohuo.
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.
Lelo zonsezi zinawagwera iwo monga zitsanzo; ndipo zinalembedwa kuti zitichenjeze ife, amene mathero a dziko lapansi atifikira. 1 Akorinto 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
ئەوەستۆڵی پەولەس لە ئایەتی یازدەدا پوختەی دە ئایەتی پێشوو دەکاتەوە.
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.
Kandi, bana-beto, mono nazali kolinga te ete bozala na bozangi boyebi mpo na likambo oyo: batata na biso nyonso bazalaki na nse ya lipata, mpe nyonso bakatisaki mbu; mpe nyonso bazwaki batisimo epai ya Mose kati na lipata mpe kati na mbu; mpe nyonso baliaki bilei moko ya molimo; mpe nyonso bamelaki masanga moko ya molimo; mpo bazalaki komela na Libanga ya molimo oyo ezalaki kolanda bango; mpe Libanga yango ezalaki Klisto. Kasi Nzambe asepelaki na mingi na bango te; mpo bakweyisamaki kati na esobe. Nzokande makambo yango ekómaki bandakisa mpo na biso, mpo ete tozala na mposa ya biloko mabe te, ndenge bango mpe bazalaki na mposa na yango. Bozala mpe te basambeli ya bikeko, lokola basusu na bango bazalaki; lokola ekomami ete: Bato bafandaki mpo na kolia mpe komela, mpe batelemaki mpo na kosakana. Tika mpe te ete tosala pite, lokola basusu na bango basalaki, mpe mokolo moko bato nkóto tuku mibale na misato bakweyaki. Tóbongisa mpe te Klisto komekama, lokola basusu na bango mpe bamekaki ye, mpe babebisamaki na banyoka. Bomimaima mpe te, lokola basusu na bango mpe bamimaimaki, mpe mobebisi abebisaki bango. 1 Bakorinti 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 na Ndumbu ya nkento White kabedosaka te Isalaele ya kala bonso ndakisa ya bato ya elonga mpe ya bosembo. Ezali kutu ndenge mosusu mpenza. Paulo asukisaka molongo ya makanisi ya bavɛrsi zomi ya liboso na vɛrsi ya zomi na moko, mpe na nsima, na vɛrsi oyo elandi, alobaka liteya oyo lisolo ya Isalaele ya kala esengeli komema epai ya baoyo bakomona.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Nansyo uyo akeba nti ayimiridde, yeekuumenga aleme okugwa. 1 Abakkolinso 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.
Isiraeli ya kale yatoa mfano wa watu walioitwa na Mungu, wakaongozwa na Mungu, wakayatimiza unabii za Mungu, na wakaasi dhidi ya Mungu katika kila hatua ya njia, na hatimaye wakamsulubisha Muumba wa mbingu na nchi! Waadventista hawana shida kukiri mambo haya kuhusu Isiraeli ya kale, lakini ni mara chache sana huruhusu onyo lililokusudiwa kupenya upofu wao wa Laodikia. Huenda wakanukuu vifungu ambavyo ndani yake Sister White hulitambulisha kanisa kuwa mboni ya jicho la Mungu, nalo ndilo, lakini upendo wa Mungu kwa watu Wake hauifunikii hali yao halisi kwa joho. Wale anaowapenda huwakemea na kuwaadibu. Kwa kadiri kanisa la Mungu lilivyo mboni ya jicho la Mungu, Yesu alifupisha kwa uwazi sana uhusiano Wake na mboni hiyo, mboni Yake.
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.
Ee Yerusalemu, Yerusalemu, eng’eeti abahanuzi kandi ojuguta amabaale abo abaatumibwa gy’oli; emirundi emeka gye nnandyagadde okukuŋŋaanya abaana bo awamu, ng’enkoko bw’ekuŋŋaanya obwana bwayo wansi w’ebiwaawaatiro byayo, naye mmwe ne mutaagala! Laba, ennyumba yammwe esigiddwa gye muli nga njereere: era mazima mbagamba nti, temulindaba nate, okutuusa ekiseera lwe kirituuka lwe muligamba nti, Aweereddwa omukisa oyo ajja mu linnya lya Mukama. Luka 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.
Ibibazo bikwiriye kubazwa ni ibi ngo: “Mbese koko Yesu yerekana iherezo akarikoresha nk’ishusho y’itangiriro? Mbese Isirayeli ya kera koko ni ishusho ya Isirayeli ya none?” Ikibazo Isirayeli ya kera yagize mu mateka yayo yose ni uko yizeraga ko umurage wayo uhamya ko ari ubwoko bw’Imana, bityo ko itashoboraga kuba ikindi icyo ari cyo cyose uretse kuba ubwoko bw’Imana. Ni cyo cyatumye, mu gihe cya Yeremiya, biyemerera ko ari urusengero rw’Uwiteka.
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.
ئەو وشەیەی کە لەلایەن یەزدانەوە بۆ ئەرمیایە هات، ووتی: لە دەروازەی ماڵی یەزدان بوەستە و لەوێ ئەم وشەیە ڕاگەیەنە و بڵێ: ئەی هەموو یەهودا، ئەوانەی لەو دەروازانەوە دێنە ژوورەوە بۆ پەرستنی یەزدان، گوێ لە وشەی یەزدان بگرن. یەزدانی سوپاسەکان، خودای ئیسرائیل، ئاوا دەفەرموێت: ڕێگاکانتان و کردارەکانی خۆتان چاک بکەن، ئەوا من دەتوانم وا بکەم لەم شوێنەدا نیشتەجێ بن. پشت بە وشەی درۆ مەبەستن و مەڵێن: پەرستگای یەزدان، پەرستگای یەزدان، پەرستگای یەزدان، ئەمانەن. ئەرمیاء 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Kusi kukajilisha oku kundi nikwo kwashindikwa nende Yohana Omubatisi.
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 wakabatizwa naye katika Yordani, huku wakiziungama dhambi zao. Lakini alipoona wengi wa Mafarisayo na Masadukayo wakija kwenye ubatizo wake, akawaambia, Enyi uzao wa nyoka, ni nani aliyewaonya kuikimbia ghadhabu inayokuja? Zaeni basi matunda yapatanayo na toba; wala msidhani kusema mioyoni mwenu, Tunaye Ibrahimu kuwa baba yetu; kwa maana nawaambia ya kwamba Mungu aweza katika mawe haya kumwinulia Ibrahimu watoto. Na hata sasa shoka limekwisha kuwekwa penye mizizi ya miti; basi kila mti usiozaa matunda mema hukatwa na kutupwa motoni. Mathayo 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.
Ukwumva kugoramye nk’uko muri Adventizimu gushushanywa n’imvugo ngo “Urusengero rw’Uwiteka ni twe,” kandi ko turi “urubyaro” rwa Aburahamu rwo mu buryo bw’umwuka, ni ko kugaragarira cyane kw’ubuhumyi bwa Lawodikiya.
“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.
“Nzambi watuma bantumwa sambu na kuzabisa bantu Bandi mambu mafueti kuvanda mpe kusala sambu na kutumama na minkanu Miandi ya lunungu; minkanu yina, kana muntu meyisala, buna yandi mpi ta zinga mu yawu. Beto fueti kuzola Nzambi kuluta nyonso, kukonda kuzinga na bazambi bankaka na ntwala na Yandi; mpi beto fueti kuzola mukwetu bonso mutindu beto meyizolaka beto mosi, kusadilaka yandi yina beto zolaka ti yandi kusadila beto.”
“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.
“Kalung kekere kan ṣoṣo ninu ofin mimọ Ọlọrun kò gbọdọ̀ jẹ́ ohun tí a fìyàjẹ̀ sí tàbí tí a ṣe láìbọ̀wọ̀ fún. Àwọn tí ń rú ‘Báyìí ni Oluwa wí,’ dúró lábẹ́ àsíá ọba ìkùnkùn, nínú ìṣọ̀tẹ̀ sí Ẹlẹ́dàá wọn àti Olùdáǹdè wọn. Wọ́n ń gba àwọn ìlérí tí a fi fún àwọn olùgbọ́ràn, wọ́n ń wí pé, Tẹ́ńpìlì Oluwa, tẹ́ńpìlì Oluwa ni àwa, nígbà tí wọ́n ń bu Ọlọrun láìyẹ̀ nípa fífi ìwà rẹ̀ hàn ní ọ̀nà àṣìṣe, nípa ṣíṣe gan-an àwọn ohun tí Ó ti sọ fún wọn pé kí wọ́n má ṣe. Wọ́n ń gbé ìwọ̀n kan kalẹ̀ tí Ọlọrun kò fi fún wọn. Àpẹẹrẹ wọn ń ṣìtànjẹ, ipa wọn sì ń bàjẹ́. Wọn kì í ṣe ìmọ́lẹ̀ nínú ayé, nítorí wọn kò tẹ̀lé àwọn ìlànà òdodo.”
“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. . . .
“Abantu ntibashobora kugaragaza ubuhemu buruta ubundi ku Mana nko kwirengagiza umucyo iboherereza. Abakora batyo bayobya abatamenye, kuko bashyiraho ibimenyetso by’inzira by’ibinyoma. Bahora bagoreka amahame atanduye....”
“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.
“Li gorî Nivîsara Pîroz de, bi eşkere tê gotin ku çima wêranî ser neteweya Cihû hat. Ronahiyek mezin, bereketên dewlemend, û serkeftinek ecêb hebû. Lê ew ji bo ewleya ku ji wan re hatibû spartin, bêvefal derketin. Wan rezbaxçeya Xudan bi sadetî neparast, an jî berhemên wê ji wî re neanîn. Wisa kirin mîna ku tu Xwedê tune be, û ji ber vê yekê felaket ser wan hat.” 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.
Israeli i mundi ciyéye ní ká bóne kũsuŋkuŋle kɛláma ó lógò lá, i bɛná waati bɛɛ yé A yé mɔgɔw súgandiyánenw yé. A ka juguya dɔ fan na, i ka dálen don fana ní ká bóne ó yé A yé mɔgɔw súgandiyánenw yé, ó dé la A bɛná i bònnya, báawo i yé A bònnya tɛ́. Kànaya fɛ̀, i tun yé A yé mɔgɔw súgandiyánenw yé fò kà A yé i bila furumuso-cɛ siri lá; nka i ma kɛ jàmanaw yé síra lá Ala yé min b’a lafìn ka i yé. Mɔgɔw súgandiyánenw tɛ̀rɛya tɛ́ sɔrɔ i yɛrɛ tàmasebɛn na ní i b’a mìri ko i yé jòn yé. Israeli kɔrɔba yé Seventh-day Adventist eglizi yé misàlen kunba yé, nka ní dálen galánni tɔgɔlen min tá kélen yé ko i dé bɛ dúniya laban na kɛ mɔgɔw keme naani tan ní naani yé, wáati ó la Laodicea furakɛli tɛgɛ bɔra kɛnɛ la, i n’a fɔ Israeli kɔrɔba tá yé. Adventism bɛ dálen don ka kalan fana ko i dé yé Ala yé mɔgɔw tòlenw yé dúniya laban na, báawo sèbɛn kɛrɛnkɛrɛnnenw bɛ yen minw bɛ ó tá masànmasàn.
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.
Mchana mwe tuikie mwisho wa muda wa rehema, ndivyo ujumbe kwa watu wa Laodikia unavyopaswa kuwa mzito zaidi na wa moja kwa moja. Ikiwa msingi huo wa uongo hautawekwa kando kwa ajili ya ukweli, basi mifano ya Haruni, Yeroboamu, na 1863 itafichwa chini ya vazi la mapokeo na desturi. Tuko karibu mno na mwisho wa muda wa rehema kuendelea kujificha tena chini ya vazi hilo.
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.
Na hili ndilo hukumu: ya kwamba nuru imekuja ulimwenguni, na watu walipenda giza kuliko nuru, kwa sababu matendo yao yalikuwa maovu. Kwa maana kila atendaye maovu huichukia nuru, wala haji kwenye nuru, ili matendo yake yasije yakakemewa. Yohana 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.
Adventismi katikaasiat pillugit oqaluttuarisaanera Guutip oqaaqqissaarummik Oqaasiani malinnaavigineqarsimavoq. Tamanna siulittuutikkut piviusuusuuvoq. Tamatumunnga uppernarsaat siulleq tassaavoq Israelitoqqat. Israelitoqqat oqaluttuarisaanerat tassaavoq ingerlaavartumik annertusiartuinnartumillu ataasiarsuarnermik oqaluttuaq, taamaattorli Biibili aammalu Siulittuutip Anersaava ilinniartitsipput Israelitoqqat Israelimut nutaamut assersuutaasut. Naak tamanna aliasunnartigigaluartoq, massakkulli piffissami matumani sallusuissut tamanna paasilluarneqarnissaa aatsaat taama pingaaruteqartigisimanngilaq. Jiisusip Kristusip Saqqummersitaaneratigut ammarneqartoq tassaavoq Adventismi oqaluttuarisaanerata, soorlu protestantit nassuaataata oqaluttuarisaanera, republikkenip nassuaataata oqaluttuarisaaneranut ingerlaqatigiissuunera. Nassuit marluk taakku tamarmik imminnut aappaanik uppernarsaasuupput, aammalu uppernarsaatitta aappaanik ataatsimik eqqortumik takunninnissamik itigartitsineq, uppernarsaatip aappaa ilisarineqarnissaanik ataatsikkut akornusersuivoq.
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.
Mihumba ya Aaroni, Yeroboamu na 1863 yatambulisha mwanzo wa Israeli wa kiroho wa kisasa, na kwa kufanya hivyo pia yatambulisha mwanzo wa pembe ya Kirepublican. Ujumbe wa malaika wa tatu ni onyo dhidi ya kuipokea alama ya mnyama. Ni Marekani ambayo kwanza hupitisha sheria ya Jumapili kisha hulazimisha ulimwengu wote kufanya vivyo hivyo.
“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.
“Mahanga a ku’u mahanga maendeho go kuholya u henu wa United States. Nong ku genda mbere, no muthenya ucio wa magondu ugakinyira andu betu ku ng’ongo ciothe cia thĩ.” Testimonies, volume 6, 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.
Pêxemberîtiyên rastî yên ku bi qeyrana yasa Rojê ve girêdayî ne, nikarin ji xebata Dewletên Yekbûyî yên Amerîkayê were cudakirin. Heywana erdê ya ku di Vahiyê sîzdehan de tê gotin, padîşahiya şeşemîn a pêxemberiya Kitêba Pîroz e, ku li gorî Îşaya bîst û sê ji bo heftê salên pêxemberî hukum dike. Ew heywana erdê ye ku du qirn hene. Rastiyên ku bi têkiliya di navbera wan du qirnan de ve girêdayî ne, niha tên vekirin, lê tenê ji wan re ku hildibijêrin ku fêm bikin ku Îsa vekirina Vahiyê ya Îsa Mesîh bi bikaranîna destpêka tiştekî ji bo nîşandanîna dawiya tiştekî pêk tîne.
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.
Dewletên Yekbûyî yên Amerîkayê di sala 1798-an de wekî şeşemîn padîşahiyê ya pêxembariya Kitêba Pîroz dest pê kir, û di şêst û pênc salên piştî wê de, ew du qijikên ku diviyabû di dîrokê de bi hev re derbas bibin, di nav çarçoveyekê de hatin danîn ku dikaribû were nasîn, lê tenê ji aliyê wan kesan ve ku amade ne bibînin. Şêst û pênc salên ku di Ishaîa beşa heftan de hatine xuyang kirin, di 742 BC de dest pê kirin û di 677 BC de bi dawî bûn. Ji 1798-an heta 1863-an ew sal dubare bûn. Ew şêst û pênc sal pêvajoyek krîzê di her du qijikan de nas dikin.
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.
1863-ngi, Isaya makumi abili na butatu-mwo ebiro eby’obunabbi eby’“omukama omu” ebyasooka byali bimaliriziddwa, kandi mu kukola ekyo ne bishyaho obubonero bw’obunabbi obw’ekiseera eky’enkomerero eky’“ebiro eby’omukama omu.” Enkomerero y’ensanvu ey’akabonero ya Isaya makumi abili na butatu eragibwa emyaka nkaaga n’etaanu egyasooka. Okuva 1863 okutuuka ku kiseera eky’enkomerero mu 1989, n’ekiseera ky’Ekkanisa y’Abadiventi ya Lawodikiya, ekyatandikira ku mukono gw’Abamireeri kandi ne kiggwa ku mukono gw’abantu kikumi mu ana mu bana. Kugira tubashe kwetegereza ekiseera eky’enkomerero, tusaanidde kubanza kwetegereza ekiseera eky’entandikwa. Obuadiventi tibusobola kukikola, kubanga entandikwa yaabwo emanyiddwa olw’okugaana ekirayiro kya Musa, ekiraga emyaka nkaaga n’etaanu egyo gyennyini, egikiikirira entandikwa n’enkomerero byombi eby’Obuadiventi n’Amerika.
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.
Emumaakaangano, era eno ni nsonga ya maani nnyo, ekiwandiiko kino kigezezzaako okuteekawo ensonga emu ey’obunnabbi kati esumululwa Empologoma ey’omu kika kya Yuda. Ensonga eno eri nti bw’oba nga toyagala kukkiriza nti Ekkanisa y’Abadiventi b’Olunaku olw’Omusanvu bulijjo ebadde mu mbeera ey’e Laodikiya, olwo mu butuufu bw’ensonga tosobola kugabanya bulungi ebyafaayo by’Obwadiventi; era nga tosobola kugabanya bulungi ebyafaayo by’Obwadiventi, tosobola kutuufu kulaga ejjembe lya Republicanism.
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.
Ikiwa, baada ya kuyaepuka machafu ya ulimwengu kwa njia ya kumjua Bwana na Mwokozi Yesu Kristo, wananaswa humo tena na kushindwa, mwisho wao wa baadaye huwa mbaya zaidi kuliko mwanzo. Kwa maana ingekuwa afadhali kwao wasingeijua njia ya haki, kuliko, baada ya kuijua, kuiacha amri takatifu waliyopewa. Lakini imewapata sawasawa na ile methali ya kweli: Mbwa amerudia matapiko yake mwenyewe tena; na nguruwe aliyekwisha kuoshwa amerudi kugaagaa matopeni. 2 Petro 2:20–22.