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.
Imvukelo yethole legolide lika-Aron ekuqaleni kukaSirayeli wamandulo ihambelana ngokwesiprofeto nemvukelo kaYerobheham ekuqaleni kwezizwe ezilishumi zobukumkani basemantla bukaEfrayim. Ezi mbali zingcwele zifuzisela imvukelo yobu-Adventist ngowe-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.
Kunjalo ke, bakho nabanye ubungqina obungqina u-1863, kodwa uAron noKumkani uYerobhoham babonelela ngobungqina obubekwa phezu kwembali ka-1863, yaye zonke ezo mbali zibonakalisa intshukumo yamakhulu alikhulu anamashumi amane anesine amawaka, olo luphondo lwamaProtestanti, kungekuphela nje ngexesha leentsuku zokugqibela zobukumkani besithandathu besiprofeto seBhayibhile, kodwa de kuse kufike ekuvalweni kwexesha lovavanyo. Ezo mbali zikwathetha ngembali ehambelanayo yophondo lwamaRiphabhlikhi kubukumkani besithandathu.
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.
Ngokubanzi, yinyaniso enzima kakhulu kwabo bakholwayo, ukuba ibandla lama-Adventist oSuku lweSixhenxe lingabantu abaseleyo bakaThixo ekupheleni kwehlabathi. Loo nkolelo yimpazamo yethu yokuqala. Akukho bungqina beBhayibhile bokuba ibandla laseLawodike limele abantu abaphakanyiswayo njengomqondiso ngexesha lembandezelo yomthetho weCawa. Impazamo yethu yokuqala kukwamkela isiseko sobuxoki sokuba kunjalo. Umqondiso ekupheleni kwehlabathi wenziwe ngabo bagxothwayo ngamalungu esinagoge likaSathana.
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.
Yaye kumisela iintlanga umqondiso, ahlanganise abagxothiweyo bakwaSirayeli, aqokelele ndawonye abasasazekileyo bakwaYuda, abavela kwiimbombo zone zomhlaba. Isaya 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Ngama-Adventist aseLawodikea abagxotha abo bamele babe ngumqondiso.
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.
Liveni ilizwi leNkosi, nina ningcangcazelayo ngelizwi layo; Abazalwana benu abanithiyileyo, abanigxothayo ngenxa yegama lam, bathi, Makazukiswe uYehova; kodwa uya kubonakala kube luvuyo kuni, baze bona badane. Isaya 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.
Abo bayimiqondiso bagxothwa ngenxa “yegama” likaKristu. Igama elivelisa intiyo nguAlfa no-Omega, kuba umgaqo kaAlfa no-Omega ngowona uchaza ngokucacileyo lowo umelwe yiBandla lamaSeventh-day Adventist kwisiprofeto seBhayibhile. Umzekeliso weentombi ezilishumi umele ubu-Adventist.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
“Umzekeliso weentombi ezilishumi okuMateyu 25 ukwabonakalisa amava abantu bama-Adventist.” Imbambano Enkulu, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Umzekeliso wazalisekiswa ekuqaleni kobu-Adventist, yaye uzalisekiswa kwakhona de kube kanye ngoonobumba ekupheleni.
“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.
“Ndihlala ndibhekiswa emzekelisweni weentombi ezilishumi, ezintlanu kuzo ezaziziingqondi, zaze ezintlanu zaba zizidenge. Lo mzekeliso ufezekisiwe yaye uya kufezekiswa ngokungqongqo kwawo onke amagama awo, kuba unokusetyenziswa okukhethekileyo kweli xesha, yaye, njengomyalezo wengelosi yesithathu, ufezekisiwe yaye uya kuqhubeka uyinyaniso yangoku kude kube sekupheleni kwexesha.” Review and Herald, Agasti 19, 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Iintombi ezizizidenge ezivukayo zize ziqonde ukuba azinawo amafutha ngamaLawodike.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Imeko yeBandla emelwe ziintombi ezizizidenge, ikwakhankanywa njengemeko yaseLawodike.” Review and Herald, Agasti 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.
Umzabalazo weentombi ezizizilumko, ezimelwe kananjalo njengebandla laseFiladelfiya, ujongene nebandla elizibanga ukuba lingamaYuda, kanti akunjalo.
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.
Yabona, ndiya kubenza abo bendlu yesikhungu kaSathana, abazibiza ngokuba bangamaYuda, kanti abangawo, basuke bexoka; yabona, ndiya kubenza beze banqule phambi kweenyawo zakho, bazi nokuba ndikuthandile. ISityhilelo 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
UDade White uthetha ngale ndinyana kupapasho lokuqala kanye emva kokudana okukhulu.
“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.
“Nicinga ukuba abo banqula phambi kweenyawo zabangcwele, (IsiTyhilelo 3:9), ekugqibeleni baya kusindiswa. Apha ndimele ndahluke kuwe; kuba uThixo wandibonisa ukuba olu didi lwalungama-Adventist azibizayo, awayewe kude, aza ‘aphinda azibethele kuye ngokwakhe uNyana kaThixo emnqamlezweni, amhlazise ekuhleni.’ Kwaye ‘ngexesha lokulingwa,’ eliseza kuza, ukuze kubonakaliswe isimilo sokwenyaniso somntu ngamnye, baya kwazi ukuba balahlekile ngonaphakade; yaye boyiswe ziintlungu zomoya, baya kuqubuda phambi kweenyawo zabangcwele.” 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.
KuIsaya isahluko sesihlanu kukhankanywa okokuqala ingoma yesidiliya, awathi uKristu wayisebenzisa kamva.
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.
Ngoku ndiya kuvuma ndiculeleke othandekayo wam ingoma yomthandi wam emalunga nesidiliya sakhe. Othandekayo wam unesidiliya entabeni echumileyo kunene; wasibiyela, wawakhupha amatye aso, wasityala ngomdiliya okhethiweyo, wakha inqaba phakathi kwaso, wenza nesixovulelo sewayini kuso; walindela ukuba sivelise iidiliya, kodwa savelisa iidiliya zasendle. Ke ngoko ngoku, nina bemi baseYerusalem, nani madoda akwaYuda, khanigwebe, ndiyanibongoza, phakathi kwam nesidiliya sam. Yintoni na ebenokwenziwa ngakumbi esidiliyeni sam, endingayenzanga kuso? Kutheni na, xa ndandilindele ukuba sivelise iidiliya, savelisa iidiliya zasendle? 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.
Umzekeliso, nokuba useTestamenteni eNdala okanye eNtsha, uchaza ibandla likaThixo njengelaliwe nguThixo ngenxa yokwala ukuvelisa iziqhamo elalimiselwe ukuba lizivelise. KuIsaya isihlanu, ekupheleni komzekeliso, kuchazwa isohlwayo sesidiliya, kanti kwangaxeshanye kukwanikelwa isithembiso sokuphakamisela iintlanga umqondiso. Kucacile ukuba isidiliya asinguwo umqondiso.
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.
Ngenxa yoko ingqumbo kaYehova ivuthe nxamnye nabantu bakhe, wolula isandla sakhe nxamnye nabo, wababetha; zanyikima iinduli, nezidumbu zabo zaba njengenkunkuma phakathi kwezitalato. Kuko konke oku ingqumbo yakhe ayibuyanga umva, koko isandla sakhe sisesolulelwe. Yena uya kuphakamisela iintlanga ezikude umqondiso, aze azibethele umlozi esekupheleni kwehlabathi; yaye, yabonani, ziya kuza ngokukhawuleza okukhulu. Isaya 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Xa uYesu kamva wayicula le ngoma njengomzekeliso, isiphelo saKhe sasigqibelele ngokunjalo.
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.
Yivani omnye umzekeliso: Kwakukho umninimzi othile, owatyala isidiliya, wasibiyela macala onke, wemba isixovulelo sewayini kuso, wakha inqaba, wasiqeshisa kubalimi, wemka waya kwelinye ilizwe elikude. Ke kaloku, xa ixesha leziqhamo lalisondela, wathumela abakhonzi bakhe kubalimi, ukuze bamkele iziqhamo zaso. Kodwa abalimi bababamba abakhonzi bakhe, bamtyabula omnye, babulala omnye, bamxuluba ngamatye omnye. Waphinda wathumela abanye abakhonzi, bengaphezulu kunabokuqala; nabo benza kubo kwaloo nto inye. Ke ekugqibeleni wabathumela unyana wakhe, esithi, Baya kumhlonela unyana wam. Kodwa ke abalimi, bakumbona unyana, bathetha bodwa, besithi, Lo yindlalifa; yizani, simbulale, silidle ilifa lakhe. Bamthi ke bammba, bamkhuphela ngaphandle kwesidiliya, bambulala. Ngoko ke xa inkosi yesidiliya ifika, iya kwenza ntoni kwabo balimi? Bathi kuye, Iya kubatshabalalisa kakubi abo bantu bakhohlakeleyo, isiqeshise isidiliya kwabanye abalimi, abaya kuyinika iziqhamo ngexesha lazo. UYesu wathi kubo, Anizange na nifunde ezibhalweni ukuthi, Ilitye abalakhi abalalayo, lilo elo lenziwe intloko yekona; oku kwenziwe yiNkosi, yaye kuyamangalisa emehlweni ethu? Ngenxa yoko ndithi kuni, UBukumkani bukaThixo buya kususwa kuni, bunikwe uhlanga oluvelisa iziqhamo zabo. Kananjalo lowo uya kuwa phezu kweli litye uya kwaphuka; ke yena lowo liya kuwela phezu kwakhe, liya kumgudluza abe luthuli. Ke xa ababingeleli abakhulu nabaFarisi beyivile imizekeliso yakhe, baqonda ukuba uthetha ngabo. 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.
Ibandla lamaSeventh-day Adventist laseLawodikea asilophawu oluphakanyiswayo. Isidiliya semihla yokugqibela esifanekiswe nguSirayeli wamandulo libandla lamaSeventh-day Adventist laseLawodikea, kodwa kuya kubakho uhlanga oluvelisa isiqhamo esifaneleka njengeziqhamo zokuqala, nto leyo abayiyo ikhulu elinamashumi amane anesine amawaka.
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 ngabo abangazange bazingcolise ngabafazi; kuba baziintombi. Aba ngabo abalandela iMvana naphi na apho iya khona. Aba bathengulwa phakathi kwabantu, bengowamazibulo kuThixo nakwiMvana. IsiTyhilelo 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.
Njengomqondiso baya kusetyenziswa nguMnini-ndlu ukuzisa isivuno sokugqibela. Ibandla lamaSeventh-day Adventist laseLawodikea lisisiya-mdiliya esalikhaba ilitye lembombo lesiseko lamaxesha asixhenxe kaMoses. Ukususela kuloo ndawo kwabakho ukuhla okuqhubekayo kungena ebumnyameni obukhulu ngakumbi nangakumbi. Umqondiso uya kuba “yingcambu kaYese.” Ingcambu kaYese, okanye uDavide, imele eyona nyaniso yokugqibela kanye uYesu awayiveza kumaYuda aphikisanayo embali yaKhe. Ingumfuziselo womgaqo 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.
Kwaye ngaloo mini kuya kubakho ingcambu kaYese, eya kuma ibe ngumqondiso kubantu; iintlanga ziya kuyifuna; nendawo yakhe yokuphumla iya kuba yeyesidima. Isaya 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.
USisi White noJames White bachaza ngokucacileyo ukuba ngowama-1856 intshukumo yayisele iyiLaodikeya; ngoko ke, wayichaza nini na ukuba yakha yawamkela umyalezo oya kwabaseLaodikeya? Akazange akwenze oko. Impazamo yethu yokuqala kukwamkela ibango lokuba ibandla lamaSeventh-day Adventist belili bandla eloyisayo njengoko lalihamba kwimbali yalo. Inyaniso ichasene ngokupheleleyo noko. Ukuba siyayamkela loo ngcamango yokuqala iphosakeleyo, amehlo ethu ayavaleka kwiinyaniso zesiprofeto ezifundisa ngenye indlela. Umzekelo, uSisi White uphindaphinda echaza ukuba imbali kaSirayeli wakudala ongokoqobo ibonisa amava nembali kaSirayeli wale mihla ongokomoya. Amaxesha amaninzi, xa ebhekisa kuSirayeli wakudala njengomzekelo kaSirayeli wale mihla, ngaxeshanye ucaphula intetho yodumo yoMpostile uPawulos ngale nyaniso inye.
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.
Ke kaloku zonke ezi zinto zabahlela bona ukuze zibe yimizekeliso; zaza zabhalelwa ukulumkisa thina, esithe saphelela phezu kwethu iziphelo zamaxesha. 1 Korinte 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Umpostile uPawulos kwindinyana yeshumi elinanye ushwankathela ezi ndinyana zilishumi zangaphambili.
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.
Ngaphezu koko, bazalwana, andithandi ukuba ningazi ukuba oobawo bethu bonke babengaphantsi kwelifu, baza bonke bawela phakathi kolwandle; baza bonke babhaptizelwa kuMoses efini naselwandle; baza bonke badla ukutya okukokomoya okufanayo; baza bonke basela isiselo esingokomoya esifanayo; kuba babesela kweli liwa lingokomoya lalibalandela; yaye elo liwa lalinguKristu. Ke kaloku, kuninzi lwabo uThixo akakholisekanga; kuba bawa entlango. Ke ezi zinto zenzeka zaba yimizekelo kuthi, ukuze singanqweneli izinto ezimbi, njengokuba nabo banqwenela. Kananjalo musani ukuba ngabanquli-zithixo, njengokuba abanye babo babenjalo; njengokuba kubhaliwe kwathiwa, Abantu bahlala phantsi badla, basela, baza basuka baya kudlala. Kananjalo masingakrexezi, njengokuba abanye babo bakrexezayo, kwaza kwawa ngosuku olunye amashumi amabini anesithathu amawaka. Kananjalo masingamhendi uKristu, njengokuba abanye babo nabo bamlingayo, baza batshatyalaliswa ziinyoka. Kananjalo musani ukukrokra, njengokuba abanye babo nabo bakrokra, baza batshatyalaliswa ngumtshabalalisi. 1 Korinte 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.
UPawulos noDade White abayisebenzisi iSirayeli yamandulo njengomzekelo wabantu aboyisileyo nabangamalungisa. Ngokuchaseneyo kanye. UPawulos ushwankathela ezo ndinyana zilishumi zokuqala, kwindinyana yeshumi elinanye, aze ke kwindinyana elandelayo achaze isifundo ekufanele imbali yeSirayeli yamandulo isidlulisele kwabo baya kubona.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Ngoko ke lowo ucinga ukuba umi makalumke, hleze awe. 1 Korinte 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.
AmaSirayeli amandulo anika umzekelo wabantu ababebiziwe nguThixo, bekhokelwa nguThixo, bazalisekisa iziprofeto zikaThixo, baza bavukela uThixo onke amanyathelo endlela, baza ekugqibeleni bambethelela emnqamlezweni uMdali wezulu nomhlaba! Ama-Adventist akanangxaki ukuvuma ezi nyaniso ngoSirayeli wamandulo, kodwa kunqabile ukuba avumele isilumkiso esasijoliswe kubo ukuba singene sigqobhoze ubumfama babo baseLawodike. Basenokucaphula iindima apho uDade White achaza ibandla njengentwana yeliso likaThixo, kwaye kunjalo, kodwa uthando lukaThixo kubantu baKhe alugqubutheleli ngemvunulo imeko yabo yokwenene. Abo abathandayo uyabakhalimela aze abaqeqeshe. Nokuba ibandla likaThixo liyintwana yeliso likaThixo kangakanani na, uYesu wayishwankathela ngokucace gca kakhulu indlela anobudlelane ngayo naloo ntwana yeliso, intwana yeliso yaKhe.
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.
O Yerusalem, Yerusalem, obabulala abaprofeti, ubagibisele ngamatye abo bathunyelwe kuwe; kwakukangaphi na ndingathanda ukuba ndiqokelele ndawonye abantwana bakho, njengokuba isikhukukazi siqokelela amantshontsho aso phantsi kwamaphiko aso, kodwa anavuma! Yabonani, indlu yenu ishiywe kuni iyinkangala; yaye inyaniso ndithi kuni, anisayi kundibona, kude kufike ixesha eniya kuthi ngalo, Usikelelekile lowo uzayo egameni leNkosi. 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.
Imibuzo emele ukubuzwa yile, “Ngaba uYesu ngokwenene ubonisa isiphelo ngesiqalo? Ngaba uSirayeli wamandulo ngenene ufanekisela uSirayeli wanamhlanje?” Ingxaki ngoSirayeli wamandulo kulo lonke ibali labo yayikukuba babekholelwa ukuba ilifa labo lingqina ukuba bangabantu bakaThixo, yaye ngenxa yoko babengenakuba yiyo nantoni na ngaphandle kokuba ngabantu bakaThixo. Kungoko ngemihla kaYeremiya babevuma besithi bayitempile kaYehova.
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.
Ilizwi elafika kuYeremiya livela eNkosini, lisithi, Yima esangweni lendlu yeNkosi, uze uvakalise khona eli lizwi, uthi, Live ilizwi leNkosi, nonke bakwaYuda, ningena kula masango ukuze ninqule iNkosi. Itsho iNkosi yemikhosi, uThixo kaSirayeli, isithi, Lungisani iindlela zenu nezenzo zenu, ndonenza nihlale kule ndawo. Musani ukukholosa ngamazwi obuxoki, nisithi, Itempile yeNkosi, Itempile yeNkosi, Itempile yeNkosi, zezi. Yeremiya 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Le nkohliso kanye leyo yagxininiswa nanguYohane umBhaptizi.
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.
Babhaptizwa nguye eYordan, bevuma izono zabo. Ke kaloku akubona abaninzi kubaFarisi nabaSadusi besiza kubhaptizo lwakhe, wathi kubo, Nzala yeenyoka, ngubani onilumkisileyo ukuba nibaleke kwingqumbo ezayo? Velisani ke ngoko iziqhamo ezilungele inguquko; yaye musani ukucinga ukuthi ngaphakathi kwenu, SinoAbraham njengoyihlo wethu; kuba ndithi kuni, uThixo unako ukuwavusela uAbraham abantwana kula matye. Kaloku ke nezembe selibekiwe ezingcanjini zemithi: ngoko wonke umthi ongavelisi siqhamo silungileyo uyagawulwa, uphoswe emlilweni. Mateyu 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.
Kwakuloo kungachanekanga kanye phakathi kobu-Adventism okufuziselwa yintetho ethi “Itempile yeNkosi, siyiyo thina,” nokokuba siyiyo “inzala” ka-Abraham ngokomoya, kungowona mbonakaliso uphambili wobumfama baseLawodike.
“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.
“UThixo uthumela abathunywa ukuba baxelele abantu baKhe into ekufuneka beyiyo nento ekufuneka beyenzile ukuze bathobele imithetho yaKhe yobulungisa, ekuthi ukuba umntu ayenze, uya kuphila ngayo kananjalo. Bamele ukumthanda uThixo ngaphezu kwako konke, bengenabo abanye oothixo phambi kwaKhe; yaye bamele ukuthanda ummelwane wabo njengoko bezithanda bona, bemenzela oko bebengathanda ukuba abenzele kona.”
“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.
“Akukho nanye inxalenye encinane yomthetho ongcwele kaThixo emayiphathwe ngokungakhathaliyo okanye ngokungahloneli. Abo bagqitha ku ‘Utsho uYehova,’ bema phantsi kwebhanile yenkosana yobumnyama, bevukela uMenzi wabo noMhlanguli wabo. Babanga izithembiso ezanikelwa kwabathobelayo, besithi, Itempile yeNkosi, itempile yeNkosi singayo thina, lo gama behlazisa uThixo ngokumela kakubi isimilo saKhe, ngokwenza kanye ezo zinto athe mabangazenzi. Bamisela umgangatho angawanikanga uThixo. Umzekelo wabo uyalahlekisa, impembelelo yabo iyonakalisa. Abazizo izikhanyiso ehlabathini, kuba abayilandeli imigaqo yobulungisa.”
“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 abanako ukubonisa ubuqhophololo obukhulu ngakumbi kuThixo kunokungayihoyi ukukhanya abakuthunyelwayo nguYe. Abo benza oku balahlekisa abangazi nto, kuba bamisela imiqondiso yobuxoki yendlela. Bahlala begqwetha imigaqo ecocekileyo....”
“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.
“Ngamazwi eSibhalo esiNgcwele sixelelwa ngokucacileyo ukuba kwakutheni na ukutshabalala kwehla phezu kwesizwe samaYuda. Babenokukhanya okukhulu, iintsikelelo ezityebileyo, nempumelelo emangalisayo. Kodwa bazibonakalisa bengathembekanga kwinto ababeyiphathisiwe. Abazange bayinyamekele ngokuthembeka isidiliya seNkosi, okanye bayinike iziqhamo zaso. Benza ngokungathi akukho Thixo, yaye ngenxa yoko intlekele yabafikela.” 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.
USirayeli lwakholwa ukuba, ngenxa yokuba lwalunyuliwe nguThixo ekuqaleni kwembali yalo, lwalusoloko luya kuba ngabantu Bakhe abanyuliweyo. Okona kubi ngakumbi, lwakholwa nokuba ngenxa yokuba lwalungabantu Bakhe abanyuliweyo, Wayeya kubabeka esidlangalaleni, nangona bona bengavumanga ukumbeka esidlangalaleni Yena. Ngokwesiprofeto, babengabantu Bakhe abanyuliweyo de baqhawulwa umtshato, kodwa abazange babe ngabantu uThixo awayebanqwenelele ukuba babe ngabo. Ubulungisa babantu abanyuliweyo abumiselwa ngoko bacinga ukuba bangoobani. USirayeli wamandulo ngumzekelo ophambili webandla lamaSabatha losuku lwesixhenxe, kodwa xa kwamkelwa isiseko sobuxoki sokuba bamele ikhulu elinamashumi amane anesine amawaka ekupheleni kwehlabathi, ubumfama baseLawodike buyabonakaliswa, njengoko kwakunjalo nangokaSirayeli wamandulo. UbuAdventism buyakholwa yaye bufundisa ukuba bona ngabantu abaseleyo bakaThixo ekupheleni kwehlabathi, nangona bukho ubungqina obucacileyo obuphikisana noko.
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.
Okukhona sisondela esiphelweni sexesha lovavanyo, kokukhona umyalezo kubantu baseLawodike kufuneka ube ngowobunzulu obungakumbi nowothe ngqo ngakumbi. Ukuba loo ngcamango yobuxoki ayibekelwa bucala ngenxa yenyaniso, ngoko ke imizekelo ka-Aron, kaYarobheham, neyo-1863 iyafihlwa phantsi kwesigqubuthelo sesithethe nesiko. Kusondele kakhulu esiphelweni sexesha lovavanyo ukuba kusafihlwa phantsi kweso sigqubuthelo ixesha elide ngakumbi.
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.
Ke kaloku lo ngumgwebo, wokuba ukukhanya kufikile ehlabathini, baza abantu bathanda ubumnyama ngaphezu kokukhanya, ngokuba izenzo zabo bezizezibi. Kuba bonke abenza ububi bayakucaphukela ukukhanya, yaye abezi ekukhanyeni, hleze izenzo zakhe zikhalinyelwe. Yohane 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.
Imbali yowexuko lokholo kwi-Adventism ilandelwe kwiLizwi likaThixo lesiprofeto. Yinyani yesiprofeto. Ubungqina bokuqala boku nguSirayeli wamandulo. USirayeli wamandulo yimbali yowexuko oluqhubekayo nolwandayo, kanti ke iBhayibhile noMoya weSiprofeto bafundisa ukuba uSirayeli wamandulo ungumfuziselo kaSirayeli wanamhlanje. Nangona oku kubuhlungu, akuzange kubaluleke ngakumbi ukuqonda le nyaniso kunangeli xesha langoku. Oko kutyhilwayo ngokutyhilwa kukaYesu Kristu yinyaniso yokuba imbali ye-Adventism, njengophondo lwamaProtestanti, ihamba ngokungqinelana nembali yophondo lwamaRiphabhlikhi. Zombini ezi mpondo zinika ubungqina besibini omnye komnye, yaye ukwala ukubona ngokuchanekileyo omnye wamangqina, kwangaxeshanye kuthintela ukuba kungaqondwa omnye ubungqina.
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.
Imigca ka-Aron, kaYarobheham, neka-1863 ichaza isiqalo sikaSirayeli wokomoya wale mihla, yaye ngokwenjenjalo ikwachaza nesiqalo sophondo lweRiphabhlikhi. Isigidimi sengelosi yesithathu sisilumkiso esichasene nokwamkela uphawu lwerhamncwa. Yi-United States ethi kuqala ipasise umthetho weCawa ize ke inyanzelise ihlabathi liphela ukuba lenze kwaloo nto.
“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.
“Iintlanga zasemzini ziya kulandela umzekelo wase-United States. Nangona ikhokela ekuqaleni, ukanti kwa olo hlobo lwengxaki luya kwehlela abantu bethu kuzo zonke iindawo zehlabathi.” 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.
Iinyaniso zesiprofeto ezinxulumene nengxaki yomthetho weCawa azinakwahlulwa emsebenzini waseUnited States. Irhamncwa lomhlaba leSityhilelo seshumi elinesithathu bubukumkani besithandathu besiprofeto seBhayibhile, obulawula iminyaka engamashumi asixhenxe yesiprofeto ngokukaIsaya amashumi amabini anesithathu. Lilo irhamncwa lomhlaba elineempondo ezimbini. Iinyaniso ezinxulumene nobudlelane bezi mpondo zimbini ngoku ziyatyhilwa ekutywinweni kwazo, kodwa kuphela kwabo bakhetha ukuqonda ukuba uYesu ukufezekisa ukutyhila kweSityhilelo sikaYesu Kristu ngokusebenzisa isiqalo sento ukubonakalisa isiphelo sento.
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.
I-United States yaqalisa njengobukumkani besithandathu besiprofeto seBhayibhile ngowe-1798, yaye kule minyaka ingamashumi amathandathu anesihlanu eyalandelayo, iimpondo ezimbini ezaziza kuhamba kunye kuyo yonke imbali zabekwa kwimeko enokuthi iqondwe, kodwa kuphela ngabo banentumekelelo yokubona. Iminyaka engamashumi amathandathu anesihlanu ebekwe kuIsaya isahluko sesixhenxe yaqala ngowe-742 BC yaza yaphela ngowe-677 BC. Ukususela ngowe-1798 de kube ngowe-1863 loo minyaka yaphindwa. Loo minyaka ingamashumi amathandathu anesihlanu ichaza inkqubo yengxaki kuzo zombini iimpondo.
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.
Ngo-1863, ixesha lokuqala leentsuku zesiprofeto “zokumkani omnye” zikaIsaya wamashumi amabini anesithathu lafikelela esiphelweni, yaye ngokwenjenjalo lamisela iimpawu zendlela zesiprofeto zexesha lokugqibela “leentsuku zokumkani omnye.” Ukuphela kwamashumi asixhenxe angumfuziselo kaIsaya wamashumi amabini anesithathu kubonakaliswa yiminyaka emashumi amathandathu anesihlanu yokuqala. U-1863 kude kube lixesha lesiphelo ngo-1989, lithuba lebandla lama-Adventist laseLawodike, elaqala kwintshukumo yamaMillerite laze laphela kwintshukumo yamakhulu alikhulu anamashumi amane anesine amawaka. Ukuze siqonde ixesha ekupheleni, kufuneka siqonde ixesha ekuqaleni. Ubu-Adventist abunakukwenza oku, kuba ukuqala kwabo kuphawulwa kukwala kwabo isifungo sikaMoses, esichaza yona kanye loo minyaka imashumi amathandathu anesihlanu emele ukuqala nokuphela kobu-Adventist neUnited 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.
Ngenxa yesi sizathu, yaye esi sisizathu esinobunzima obukhulu, eli nqaku lizame ukuseka inyaniso enye yesiprofeto ngoku etyhilwayo yiNgonyama yesizwe sakwaYuda. Inyaniso leyo yeyokuba ukuba awuvumi ukuqonda ukuba ibandla lamaSeventh-day Adventist belisoloko likwimeko yaseLawodike, ngoko ngokwengqiqo awunako ukwahlula ngokuchanekileyo imbali yobuAdventist, yaye ngaphandle kokwahlula ngokuchanekileyo imbali yobuAdventist awukwazi ukuchonga ngokuchanekileyo uphondo 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.
Kuba ukuba, emva kokuba besindile ekungcolisweni kwehlabathi ngokwazi iNkosi noMsindisi uYesu Kristu, baphinde babanjiswe kuko, boyiswe, isiphelo sabo sokugqibela sibi ngakumbi kunesiqalo. Kuba ngekubangcono kubo ukuba babengazange bayazi indlela yobulungisa, kunokuba, bakuba beyazile, bawufulathele umyalelo ongcwele abawunikelwayo. Kodwa kwenzeke kubo ngokomzekeliso oyinyaniso othi, Inja ibuyele emhlanzweni wayo; nehagu ehlanjisiweyo ibuyele ekuxovuleni eludakeni. 2 Petros 2:20–22.