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.
Pemberontakan anak lembu emas Harun pada permulaan Israel purba, secara nubuat selaras dengan pemberontakan Yerobeam pada permulaan sepuluh suku kerajaan utara Efraim. Sejarah-sejarah suci ini melambangkan pemberontakan Adventisme pada tahun 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.
बाङ्नि, 1863 खौ गोनांनाय जायगा फोरोमबा गोजौ गोहो आरो दं; नाथाय हारून आरो राजा यारोबोआम एसे गोजौ गोहो होनाय, जाय 1863 नि जाफुंखान्थि आव थाखाय जाो, आरो बे गासै जाफुंखान्थिसो एखे सय बिथां चारि दाहा चारि हजारनि गुदि-खान्थिखौ बुङो, जाय प्रोटेस्टान्ट सिङा, खालामनाय बाइबेलनि भावबाणीनि दैखो राजजाथाइनि जोबथा सानबा नोंथांखौ लांगोनो नङा, बेखायनो प्रोबेसननि जोंफै थांखाय सिगांबो। बे जाफुंखान्थिसो दैखो राजजाथाइआव रिपाब्लिकान सिङानि समानान्तर जाफुंखान्थिखौबो नायो।
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.
Kebenaran bahawa gereja Seventh-day Adventist ialah umat baki Tuhan pada akhir dunia pada umumnya merupakan suatu perkara yang sangat sukar diterima oleh mereka yang percaya. Kepercayaan itu ialah kesilapan pertama kita. Tiada bukti alkitabiah bahawa gereja Laodikia mewakili umat yang diangkat sebagai panji pada waktu krisis hukum Ahad. Kesilapan pertama kita ialah menerima premis palsu bahawa demikianlah halnya. Panji pada akhir dunia terdiri daripada mereka yang telah diusir oleh anggota-anggota rumah ibadat Iblis.
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.
Beliau akan mendirikan suatu panji bagi bangsa-bangsa, dan akan menghimpunkan orang-orang buangan Israel, serta mengumpulkan orang-orang Yehuda yang tercerai-berai dari keempat penjuru bumi. Yesaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ke Vaodikea Adventist ha te a ntshetsang ntle bao e tla ba folakha.
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.
Dengarlah firman Tuhan, hai kamu yang gentar akan firman-Nya; Saudara-saudaramu yang membenci kamu, yang mengusir kamu oleh karena nama-Ku, berkata, Biarlah Tuhan dimuliakan; tetapi Ia akan menampakkan diri untuk sukacitamu, dan mereka akan mendapat malu. Yesaya 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.
Ba ba dirileng sesupo ba latlhelwa kwa ntle ka ntlha ya “leina” la ga Keresete. Leina le le bakang tlhoa ke Alefa le Omega, gonne molao-motheo wa Alefa le Omega ke one o o supang sentle yo Kereke ya Seventh-day Adventist e mo emelang mo boperofeteng jwa Baebele. Setshwantsho sa makgarebe a le some se emela Boadventiste.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Papiso ea barwetsana ba lesome ya ho Matheu 25 le yona e bontsha boiphihlelo ba setjhaba sa Maadventist.” 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.
Musi nde mu nḓila ya u thoma ha Adventism, nahone i khou ḓadziswa hafhu nga vhuronwane hoṱhe vhukuma mafheloni.
“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, ntlhanu wa vona a va tlharihile, kutani ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetisekile naswona xi ta hetiseka ku ya hi maletere ya xona hi ku helela, hikuva xi na ntirho wo hlawuleka eka nkarhi lowu, naswona, kufana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi ri 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.
Bona ba dieleele bao ba tsogang mme ba lemoga gore ga ba na lookwane ke Balawodikea.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Thuthilo ya Kereke leyi yimeleriwaka hi vanhwanyana vo humbuka, yi tlhela yi vuriwa xiyimo xa Laodikiya.” Review and Herald, August 19, 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.
Peganapana ha maleba a bohlale, ao hape a emeloang e le kereke ea Filadelfia, ke khahlanong le kereke e ipolelang hore ke Bajuda, empa ha ba joalo.
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.
Сатанның мәжілісханасынан болған, өздерін яһудиміз деп айтып, бірақ олай болмай, өтірік сөйлейтіндерді, міне, Мен сенің аяғыңның алдына келтіріп, тағзым еткіземін, әрі сені сүйгенімді оларға білдіремін. Аян 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Kgaitsedi White o bua ka temana eno mo kgatisong ya ntlha thata morago ga kgoberego e kgolo.
“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.
“ဖျာတော်မူသောသူတို့၏ ခြေတော်ရှေ့၌ ကိုးကွယ်ကြသောသူများသည် (Revelation 3:9) နောက်ဆုံး၌ ကယ်တင်ခြင်းကို ရလိမ့်မည်ဟု သင်ထင်သည်။ ဤနေရာတွင် ငါသည် သင်နှင့် သဘောမတူရမည်ဖြစ်သည်။ အကြောင်းမူကား ဘုရားသခင်သည် ဤအုပ်စုသည် တစ်ချိန်က Adventist ဟု ဝန်ခံခဲ့သော်လည်း နောက်ပြန်လှည့်ကျသွားသူများဖြစ်ကြောင်း၊ ‘ဘုရားသခင်၏သားတော်ကို မိမိတို့အတွက် တစ်ဖန် လက်ဝါးကပ်တိုင်ပေါ်သို့ တင်၍ ထင်ရှားစွာ အရှက်ကွဲစေကြ’ သောသူများဖြစ်ကြောင်း ငါ့အား ပြတော်မူ၏။ ထို့ပြင် လူတိုင်း၏ အမှန်တကယ်သော အကျင့်စရိုက်ကို ဖော်ထုတ်ပြသရန် နောင်တွင် ရောက်လာမည့် ‘စမ်းသပ်ခြင်း၏ အချိန်’ ၌၊ သူတို့သည် မိမိတို့ အစဉ်အမြဲ ပျောက်ဆုံးသွားပြီဖြစ်ကြောင်း သိကြလိမ့်မည်။ ထိုအခါ စိတ်ဝိညာဉ်၏ ပြင်းထန်သော ဝေဒနာဖြင့် လွှမ်းမိုးခံရလျက်၊ သူတို့သည် သန့်ရှင်းသူတို့၏ ခြေတော်ရှေ့၌ ဦးညွှတ်ကြလိမ့်မည်။” 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.
Dalam Yesaya pasal lima, nyanyian tentang kebun anggur, yang kemudiannya digunakan oleh Kristus, disebut buat pertama kalinya.
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.
A san, sing na megi gipin ka∙saraangna angni ka∙saa gitalni git, uni drakbima bidingo. Angni ka∙saa gitalni drakbima gnang salbatsranggipa a∙brio; aro ua uko sambae, uni rongrangko ra∙galaha, aro uko pilakkon cholgipin drakchi dongataha, aro uni gisepo watch-tower ko rikaha, aro uano drak-rongni nokkoba tariaha; aro ua uko drak biteko ong∙atgen ine nichaka, indiba ua wild grapes ong∙ataha. Daode, O Jerusalemni songdigrang, aro Judahni manderang, anga aro angni drakbimani gisepo bichal ka∙bo, anga mol∙molenga. Angni drakbimana iako agre maiko dakna man∙genchim, je iako anga uano dakjachim? Maina, anga uko drak biteko ong∙atgen ine nichakoba, ua wild grapes ong∙ataha? Isaiah 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.
Perumpamaan itu, sama ada dalam Perjanjian Lama mahupun Perjanjian Baru, mengenal pasti gereja Tuhan sebagai ditolak oleh Tuhan kerana enggan menghasilkan buah yang untuknya mereka dibangkitkan. Dalam Yesaya lima, pada penutup perumpamaan itu, hukuman ke atas kebun anggur itu dinyatakan, sambil pada masa yang sama menjanjikan untuk mengangkat suatu panji kepada bangsa-bangsa. Jelaslah bahawa kebun anggur itu bukanlah panji itu.
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.
Nokuphela ulaka lweNkosi luvuthele abantu bayo, yelula isandla sayo phezu kwabo, yababetha; iinduli zangcangcazela, nezidumbu zabo zakrazulwa phakathi kwezitrato. Nangako konke oku, ulaka lwayo alujikanga, kodwa isandla sayo sisoluliwe. Kanjalo iya kuphakamisela iintlanga ezikude umqondiso, ize izibize ngempempe zisuka esiphelweni sehlabathi; yaye, yabona, ziya kuza ngokukhawuleza, zingalibali. Isaya 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Yesu okae ten song no sɛ bɛ, ne awieeɛ nso yɛɛ de kyerɛkyerɛ no yie paa.
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.
“Tashitani umu mabulula: Pakuyavapo umuntu umwina-ng’anda, uyo anakhoma munda wa mpesya, nauzingilizga na mpanda kuzingilira monse, nakukumba mu uwo chakukamila vinyo, nakuzenga cigongwe, ndipo naupereka ku ŵalimigulila, ndipo wakaluta ku caru ca kutali. Ndipo nyengo ya vipasi yikati yasendelera, wakatuma ŵateŵeti ŵake ku ŵalimigulila, kuti ŵakapokere vipasi vyake. Kweni ŵalimigulila ŵakatora ŵateŵeti ŵake, ndipo ŵakamutimba yumoza, ŵakakoma munyake, ndipo ŵakamuponya malibwe munyake. Kachiwiri wakatuma ŵateŵeti ŵanyake, ŵanandi kuluska ŵakwamba; ndipo ŵakacita nawo mwakuyana. Kweni paumaliro wa vyose wakatuma kwa iwo Mwana wake, wakuti, Ŵamucindikirenge Mwana wane. Kweni ŵalimigulila ŵati ŵamuwona Mwana, ŵakayowoyeskana ŵekha na ŵekha, kuti, Uyu ndiyo muhaliri; tiyeni, timukome, ndipo tipoke ciharo cake. Ndipo ŵakamukora, ŵakamuponya kuwaro kwa munda wa mpesya, ndipo ŵakamukoma. Ntheura para fumu ya munda wa mpesya yikwiza, yicitengeci kwa ŵalimigulila ŵara?” Iwo ŵakati kwa Iyo, “Waŵaparanyenge mwaukali ŵanthu ŵaheni ŵara, ndipo waperekenge munda wake wa mpesya ku ŵalimigulila ŵanyake, awo ŵazamkumupanga vipasi mu nyengo zake.” Yesu ŵakati kwa iwo, “Kasi mundawerengepo cara mu Malemba, ‘Libwe ilo ŵakuzenga ŵakalikana, ndilo lasanduka mutu wa pa ngodya: ici cacitika na Yehova, ndipo nchakuziziswa mu maso ghithu’? Ntheura nkhumuphalirani imwe, Ufumu wa Ciuta uzamkupokeka kwa imwe, ndipo uzamkupika ku mtundu uwo ukubala vipasi vyake. Ndipo waliyose uyo wawira pa libwe ili wazamkuphwasuka; kweni pa waliyose uyo lizamumuwirapo, lizamkumuphwanya kukhala fuvu.” Ndipo ŵakuru ŵa ŵasofi na Ŵafarisi ŵati ŵapulika ntharika zake, ŵakamanya kuti wakayowoyanga za iwo. Mateyu 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.
Гэрчлэлийн Долоо дахь өдрийн Адвентист сүм нь өргөгдөн мандуулсан туг тэмдэг биш юм. Эртний Израилаар бэлгэдэгдсэн эцсийн өдрүүдийн усан үзмийн талбай нь Гэрчлэлийн Долоо дахь өдрийн Адвентист сүм мөн боловч, анхны үр жимс хэмээн тооцогдох үр жимсийг гарган авчрах нэгэн үндэстэн байх болно; тэр нь нэг зуун дөчин дөрвөн мянга юм.
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.
Mereka inilah orang-orang yang tidak menajiskan diri dengan perempuan-perempuan; kerana mereka adalah perawan. Mereka inilah yang mengikuti Anak Domba itu ke mana sahaja Ia pergi. Mereka ini telah ditebus dari antara manusia, sebagai buah sulung bagi Allah dan bagi Anak Domba itu. Wahyu 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.
Sebagai suatu panji, mereka akan dipergunakan oleh Tuan Rumah untuk mengumpulkan tuaian yang terakhir. Gereja Masehi Advent Hari Ketujuh Laodikia adalah kebun anggur yang menolak batu penjuru dasar dari tujuh masa Musa. Sejak saat itu terjadilah kemerosotan yang progresif ke dalam kegelapan yang semakin besar. Panji itu akan menjadi “suatu tunas akar Isai.” Akar Isai, atau Daud, melambangkan kebenaran yang paling akhir yang Yesus sampaikan kepada orang-orang Yahudi yang suka berbantah pada zaman sejarah-Nya. Ini adalah lambang dari prinsip Alfa dan Omega, yang ditolak untuk dipahami oleh para penggarap kebun anggur yang tidak setia, baik dari Israel purba maupun modern.
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.
“Go tla diragala gore mo letsatsing leo go nne le modu wa ga Jese, o o tla emang e le folaga ya merafe; 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.
Sister White dan James White dengan jelas mengenal pasti bahawa menjelang tahun 1856 pergerakan itu telah menjadi Laodikia; maka bilakah dia mengenal pasti bahawa pergerakan itu pernah menerima pekabaran kepada jemaat Laodikia? Dia tidak pernah berbuat demikian. Kesilapan pertama kita ialah menerima dakwaan bahawa gereja Seventh-day Adventist telah menjadi gereja yang menang sepanjang perjalanan sejarahnya. Hakikatnya adalah sebaliknya. Jika kita menerima premis pertama yang silap itu, mata kita tertutup terhadap fakta-fakta nubuatan yang mengajarkan sebaliknya. Sebagai contoh, Sister White berulang kali mengenal pasti bahawa sejarah Israel purba yang harfiah menggambarkan pengalaman dan sejarah Israel rohani moden. Sering kali apabila dia merujuk kepada Israel purba sebagai teladan bagi Israel moden, dia pada masa yang sama mengutip pernyataan klasik rasul Paulus tentang hakikat yang sama.
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.
Bjale dilo tšohle di ile tša ba hlagela e le mehlala; gomme di ngwadilwe gore e be temošo go rena, bao bofelo bja mehla bo tlilego godimo ga bona. 1 Bakorinthe 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Rasul Paulus dalam ayat sebelas sedang merumuskan sepuluh ayat sebelumnya.
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.
Lagipula, saudara-saudara, aku tidak mahu kamu tidak mengetahui bahawa nenek moyang kita semuanya berada di bawah awan, dan semuanya telah menyeberangi laut; dan semuanya telah dibaptiskan kepada Musa dalam awan dan dalam laut; dan semuanya telah makan makanan rohani yang sama; dan semuanya telah minum minuman rohani yang sama; kerana mereka minum daripada Gunung Batu rohani yang mengikuti mereka; dan Gunung Batu itu ialah Kristus. Tetapi terhadap kebanyakan mereka Allah tidak berkenan; kerana mereka telah ditewaskan di padang gurun. Maka perkara-perkara ini menjadi teladan bagi kita, supaya kita jangan mengingini perkara-perkara yang jahat, sebagaimana mereka juga telah mengingininya. Janganlah juga kamu menjadi penyembah berhala, seperti beberapa orang daripada mereka; seperti ada tertulis, Bangsa itu duduk makan dan minum, lalu bangun untuk bersukaria. Janganlah juga kita melakukan percabulan, seperti beberapa orang daripada mereka telah melakukannya, lalu dalam satu hari dua puluh tiga ribu orang rebah. Janganlah juga kita mencobai Kristus, seperti beberapa orang daripada mereka juga telah mencobai-Nya, lalu dibinasakan oleh ular-ular. Dan janganlah kamu bersungut-sungut, seperti beberapa orang daripada mereka juga telah bersungut-sungut, lalu dibinasakan oleh pembinasa itu. 1 Korintus 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.
Paul enggau Menua White enda ukai ngena Israel kelia nyadi chunto bansa ke menang enggau lurus. Enda pia, tang. Paul ngumpulka reti sepuluh ayat ti keterubah nya dalam ayat sebelas, lalu dalam ayat ti nyadi udah nya iya madahka pelajar ti deka ditepuka sejarah Israel kelia ngagai sida ke deka meda.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Sebab itu hendaklah orang yang menyangka bahwa ia teguh berdiri, waspada supaya ia jangan jatuh. 1 Korintus 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.
Israel purba menjadi contoh suatu umat yang dipanggil oleh Tuhan, dipimpin oleh Tuhan, menggenapi nubuatan-nubuatan Tuhan, namun memberontak terhadap Tuhan pada setiap langkah, dan pada akhirnya menyalibkan Pencipta langit dan bumi! Kaum Advent tidak mengalami kesukaran untuk mengakui fakta-fakta ini tentang Israel purba, tetapi jarang sekali mereka membiarkan amaran yang dimaksudkan itu menembusi kebutaan Laodikia mereka. Mereka mungkin mengutip petikan-petikan di mana Sister White mengenal pasti gereja sebagai biji mata Tuhan, dan memang demikian, tetapi kasih Tuhan terhadap umat-Nya tidak menyelubungi keadaan sebenar mereka. Mereka yang dikasihi-Nya ditegur dan dihajar-Nya. Sejauh mana gereja Tuhan ialah biji mata Tuhan, Yesus dengan amat jelas merumuskan hubungan-Nya dengan biji mata itu, biji mata-Nya.
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.
E Jerusalem, Jerusalem, som dræber profeterne og stener dem, som er sendt til dig; hvor ofte ville jeg ikke have samlet dine børn, som en høne samler sit kuld under sine vinger, men I ville ikke! Se, jeres hus bliver efterladt til jer øde; og sandelig siger jeg jer: I skal ikke se mig, før den tid kommer, da I skal sige: Velsignet være han, som kommer i Herrens navn. Luk. 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.
Lipotso li tshwanetse go bodiwa, “A Jesu ruri o bontsha bokhutlo ka tshimologo? A Iseraele wa bogologolo ruri o bontsha Iseraele wa segompieno?” Bothata jwa Iseraele wa bogologolo mo hisitoring yotlhe ya bona e ne e le gore ba ne ba dumela gore boswa jwa bona bo supa fa e le batho ba Modimo, mme ka jalo gore ba ka se nne sengwe se sele fa e se batho ba Modimo. Ke ka moo mo metlheng ya ga Jeremia ba neng ba ipolela gore ke tempele ya Morena.
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.
Lefoko le le tlileng kwa go Jeremia le tswa mo go Morena, le re: Ema mo kgorong ya ntlo ya Morena, o bo o itsise lefoko le moo, o re: Utlwang lefoko la Morena, lona lotlhe ba Juda, ba ba tsenang ka dikgoro tse go obamela Morena. Morena wa masomosomo, Modimo wa Iseraele, o bua jaana a re: Siamisang ditsela tsa lona le ditiro tsa lona, mme ke tla dira gore lo nne mo lefelong le. Lo se ka lwa ikanya mafoko a maaka, lo re: Tempele ya Morena, Tempele ya Morena, Tempele ya Morena, ke tseno. Jeremia 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Kilesi le leng leo le ile la gatelelwa gape ke Johane Mokolobetsi.
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.
nang la inphumna baptis ka neih a ni a, an sual an puang chhuakin. Mahse, Pharisee leh Sadducee tam tak an baptisma chantîr tûra an lo kal a hmuhin, an hnênah, “Rûl fa chi hrang, lo kal mêk thinrimna atânga tlân chhuak tûrin tu nge in rawn vauh? Chutiang chuan, simnaa tlâk rahte chu chhuah rawh u. In thinlungah, ‘Kan pa chu Abraham a ni,’ tiin ngaihtuah suh u: ka hrilh che u, Pathianin hêng lungte ata hian Abraham tana fate a kai chhuah thei a ni. Tûnah hian hriam chu thingkungte zungah chuan nghat tawh a ni: chutichuan, thingkung rah ṭha chhuah lo zêl apiang chu an tân thlahin meiah paih luh a ni ang,” a ti. Matthew 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.
Pengertian yang sesat yang sama dalam Adventisme yang dilambangkan oleh ungkapan “Bait Tuhan, kamilah itu,” dan bahwa kita ialah “benih” rohani Abraham, merupakan perwujudan utama kebutaan Laodikia.
“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.
“Modimo o roma barongwa go bolelela batho ba Gagwe se ba tshwanetseng go nna sone le go se dira gore ba tle ba obamele melao ya Gagwe ya tshiamo, e fa motho a e dira, o tla tshela gape mo go yone. Ba tshwanetse go rata Modimo bogolo thata, ba se na medimo e mengwe fa pele ga Gagwe; gape ba tshwanetse go rata moagelani wa bone jaaka ba ithata, ba mo direla jaaka ba ka eletsa gore ene a ba direle.”
“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.
“Ndíítáhí át’éego Díí Diyin Bik’ehgo Hózhóójí nitsáhákeesígíí t’ááłá’í t’óó ajiłii’ doo bee áná’áhoot’éego da. Áádóó da’iináaniiígíí ‘Háádishą́ą́’ hodíílnihgo Jóhonaa’éí hane’ígíí biniiyégo yáhoot’ééł, t’áá hwo’ ajít’éego ch’iyáán bik’ehgo naashá, Diyiin Bich’į’ yáhoot’ééł, dóó Biyázhí Át’éii bich’į’ doo hodíílnihígíí bee bił dah naashá. Bíigha nitsáhákeesígíí t’áá ajiłii’ bee hane’í baa hólǫ́ǫgo, t’áá íiyisí yee hadííłnííł, ‘Shinálí Ashkii Bighan, Shinálí Ashkii Bighan nihił yáhoot’ééł,’ nihił hadííłnííł, t’áá nihá nitsáhákeesígíí bee Diyin God bił ch’į’ doo hodíílnihígíí bee biniiyé yáhoot’ééł, bizaad bich’į’ bił ahééh nitsáhákeesígíí bee doo yáhoot’éego, dóó t’áá ajiłii’ béeso naashágo éí t’áá shá hasht’e’ doo bee hodíílnihígíí bee t’áá ajiłii’ baa nitsáhákeesígíí hólǫ́ǫgo. Áí t’áá nihá áná’álwo’ígíí nitsáhákeesígíí éí Diyin God doo yee nályéego át’é. Binaanish éí doo yá’át’éeh da, dóó biyiisxǫs éí t’áá ajiłii’ t’áá ayóo ádoolnííłígíí át’é. Dóó doo hozhǫ́́ojí bee iináaniiígíí biyił naashá da bik’ehgo, doo nihíji’ nahasdzáán bik’ehgo niłch’i dooleeł da, t’áá bee hane’í yáhoot’éego doo éí bee hodíílnih da.”
“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. . . .
“Batho ba ka se bontšhe bofetoheli bo boholo ho feta ho Molimo ha ba iphapanyetsa leseli leo A ba romellang lona. Ba etsang joalo ba khelosa ba sa tsebeng, hobane ba beha matšoao a bohata a tsela. Ba lula ba sokamisa melao-motheo e hloekileng....”
“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.
“Dalam firman Kitab Suci kita dengan jelas diberitahukan mengapa kebinasaan menimpa bangsa Yahudi. Mereka telah menerima terang yang besar, berkat-berkat yang limpah, dan kemakmuran yang menakjubkan. Namun mereka terbukti tidak setia terhadap kepercayaan yang dipercayakan kepada mereka. Mereka tidak dengan setia memelihara kebun anggur Tuhan, ataupun mempersembahkan kepada-Nya buah-buahnya. Mereka bertindak seolah-olah tidak ada Allah, dan karena itu malapetaka menimpa mereka.” Manuscript Releases, jilid 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.
Izrayèl te kwè ke, paske Bondye te chwazi yo nan kòmansman listwa yo, yo t ap toujou rete pèp Li te chwazi a. Pi mal ankò, yo te kwè tou ke, paske yo te pèp Li te chwazi a, Li t ap onore yo, malgre lefèt ke yo te refize onore Li. Nan sans pwofetik, yo te pèp Li te chwazi a jiskaske yo te divòse, men yo pa t janm pèp Bondye te swete yo ye a. Jistis pèp yo chwazi a pa detèmine dapre kiyès yo ta ka panse yo ye. Ansyen Izrayèl se egzanp prensipal legliz Advantis Setyèm Jou a, men lè yo aksepte fo prensip ki fè konnen yo reprezante san karannkat mil yo nan fen mond lan, avègman Lawodise a vin manifeste, menm jan ak pa ansyen Izrayèl la. Advantis la kwè epi anseye ke yo se pèp rès Bondye a nan fen mond lan, malgre prèv klè ki montre kontrè a.
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.
Semakin kita menghampiri penutupan masa percobaan, semakin serius dan terus teranglah pekabaran kepada umat Laodikia itu harus menjadi. Jika anggapan yang palsu itu tidak disingkirkan demi kebenaran, maka teladan Harun, Yerobeam, dan 1863 akan tersembunyi di bawah selubung tradisi dan kebiasaan. Sudah terlalu dekat kepada penutupan masa percobaan untuk terus bersembunyi di bawah selubung itu lebih lama lagi.
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.
Dan inilah penghukuman itu: terang telah datang ke dalam dunia, tetapi manusia lebih mengasihi kegelapan daripada terang, sebab perbuatan-perbuatan mereka jahat. Karena setiap orang yang berbuat jahat membenci terang dan tidak datang kepada terang itu, supaya perbuatan-perbuatannya jangan dinyatakan salah. Yohanes 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.
Lisolo ya bopengwi ya Adventisme esili kolandama na Liloba ya esakweli ya Nzambe. Ezali solo ya esakweli. Elembeteli ya liboso ya likambo oyo ezali Yisraele ya kala. Yisraele ya kala ezali lisolo ya bopengwi oyo ezali kokoba mpe kobakisama, nzokande Biblia mpe Molimo ya Esakweli eteyaka ete Yisraele ya kala ezali elilingi ya Yisraele ya mikolo oyo. Atako likambo oyo ezali ya mawa, ezali naino na ntina mingi koleka liboso ete bosolo oyo esosolama na eleko oyo ya lelo. Oyo ezali kofungwama na Emoniseli ya Yesu Klisto ezali likambo ete lisolo ya Adventisme lokola liseke ya Baprotesta ezali kotambola na molongo moko na lisolo ya liseke ya Barepublicain. Maseke yango mibale epesaka moko na moko litatoli ya mibale, mpe koboya komona malamu moko ya batatoli yango, na mbala moko epekisaka ete motatoli mosusu mpe ayebana.
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.
Garis keturunan Harun, Yerobeam, dan 1863 menandai permulaan Israel rohani modern, dan dengan demikian juga menandai permulaan tanduk Republik. Pekabaran malaikat ketiga adalah suatu amaran terhadap penerimaan tanda binatang itu. Amerika Serikatlah yang mula-mula memberlakukan undang-undang hari Ahad, lalu memaksa seluruh dunia untuk melakukan hal yang sama.
“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.
“Bangsa-bangsa asing akan mengikuti teladan Amerika Syarikat. Walaupun dialah yang memimpin, namun krisis yang sama akan menimpa umat kita di seluruh pelosok dunia.” Testimonies, jilid 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.
Dintlha tša boporofeta tše di amanago le bothata bja molao wa Lamorena di ka se aroganywe le mošomo wa United States. Sebata sa lefase sa Kutollo kgaolo ya lesomeseraro ke mmušo wa botshelela wa boporofeta bja Beibele, wo o bušago ka nywaga ye masomešupa ya boporofeta go ya ka Jesaya masomepedi-tharo. Ke sebata sa lefase seo se nago le dinaka tše pedi. Dintlha tša therešo tše di amanago le tswalano ya dinaka tšeo tše pedi bjale di a utollwa, eupša feela go bao ba kgethago go kwešiša gore Jesu o phethagatša go utollwa ga Kutollo ya Jesu Kriste ka go diriša mathomo a selo go laetša bofelo bja selo.
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.
Amerika Syarikat bermula sebagai kerajaan keenam dalam nubuat Alkitab pada tahun 1798, dan sepanjang enam puluh lima tahun berikutnya, dua tanduk yang akan menempuh sejarah bersama-sama telah ditempatkan dalam suatu latar yang dapat dikenali, tetapi hanya oleh mereka yang rela melihat. Enam puluh lima tahun yang dikemukakan dalam Yesaya fasal tujuh bermula pada tahun 742 SM dan berakhir pada tahun 677 SM. Dari tahun 1798 hingga 1863, tahun-tahun itu telah diulangi. Enam puluh lima tahun itu menandakan suatu proses krisis pada kedua-dua tanduk.
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.
Ka 1863, nako ya e e simololang ya “metlha ya kgosi e le nngwe” ya boperofeti ya Isaia masome a mabedi le boraro e ne e khutlile, mme ka go dira jalo ya tlhoma matshwao a ditsela a boperofeti a nako e e khutlang ya “metlha ya kgosi e le nngwe.” Bokhutlo jwa masome a supa a tshwantshetso a Isaia masome a mabedi le boraro bo supiwa ka dingwaga tsa ntlha tse masome a marataro le botlhano. Go tloga ka 1863 go fitlha nakong ya bokhutlo ka 1989, ke nako ya kereke ya Adventist ya Laodikea, e e simologileng mo motsamaong wa Millerite mme e felela mo motsamaong wa ba dikete tsotlhe di le lekgolo le masome a manè a mane. Gore re tlhaloganye nako e e kwa bokhutlong, re tshwanetse go tlhaloganya nako e e kwa tshimologong. Adventism ga e kgone go dira seno, gonne tshimologo ya yone e tshwailwe ka go gana ga yone ikano ya ga Moshe, e e supang dingwaga tsotlhe tse masome a marataro le botlhano tse di emelang tshimologo le bokhutlo jwa Adventism le jwa United States.
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.
Khulumuko lolu, futsi lolu lukhulumuko lolubaluleke kakhulu, lesi sihloko sitame kusungula liciniso linye lesiprofetho lelisanyalo livulwa yiNgwenyama yesive sakaJuda. Liciniso nguleli: nangabe ungafuni kuvuma kutsi libandla le-Seventh-day Adventist belihlala njalo lisesimeni saseLawodisiya, ngako-ke ngekwengcondvo awunamandla ekuhlukaniseni kahle umlando we-Adventism, futsi ngaphandle kwekuhlukanisa kahle umlando we-Adventism awukwati kukhomba kahle luphondvo lweRepublicanism.
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.
Ari, tsɔ e wɔn agye wɔn ho afi wiase yi mu agu fi no mu, denam Awurade ne Agyenkwa Yesu Kristo ho nimdeɛ so, na wɔasan akyekyere wɔn mu bio, na wɔadi wɔn so nkonim a, wɔn awiei no asɛe sen mfiase no. Na eye ma wɔn sɛ anka wɔanhu trenee kwan no koraa, sen sɛ, wɔahu no akyi no, wɔbɛdan afi ahyɛde kronkron a wɔde maa wɔn no ho. Na aba wɔn so sɛnea mmebusɛm a ɛyɛ nokware no ka no se, Ɔkraman no asan akɔ ne fe mu bio; na ɔprako a wɔahoro no no asan akɔ atɛw ne ho wɔ atɛkyɛ mu. 2 Petro 2:20–22.