Article

# Elijah - Number Eleven

Élia - Nomer Sewelas

The First Mistake

Kasalahan Kang Kapisan

Author

Jeff Pippenger

Published

October 15, 2023

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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.

Pambrontakan pedhèt emasé Harun ing wiwitaning Israèl kuna, kanthi profètis selaras karo pambrontakané Yerobeam ing wiwitaning sapuluh suku kraton lor, yaiku Éfraim. Sajarah-sajarah suci iki nggambaraké kanthi tipologis pambrontakan Adventisme ing taun 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.

Mesthi waé ana paseksi-paseksi liya tumrap taun 1863, nanging Harun lan ratu Yérobéam nyedhiyakake paseksi-paseksi sing ngungkuli sajarah taun 1863, lan kabèh sajarah iku nggambarake gerakané wong satus patang puluh papat ewu, yaiku sungu Protestan, ora mung sajrone dina-dina pungkasan kraton kaping nem ing ramalan Kitab Suci, nanging nganti tekan pungkasaning mangsa kasempatan. Sajarah-sajarah iku uga ngrembug sajarah sing sejajar saka sungu Républikan ing kraton kaping nem.

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.

Lumrahipun menika satunggaling kayektèn ingkang awrat sanget dipuntampi déning para pitados, bilih gréja Advent Dina Pitu punika umat tinggalané Gusti Allah ing wekasaning jagad. Kapitadosan punika inggih menika kalepatan kita ingkang kapisan. Boten wonten bukti biblikal bilih gréja Laodikia nggambaraken umat ingkang dipunangkat dados panji nalika krisis angger-angger Minggu. Kalepatan kita ingkang kapisan inggih menika nampi premis palsu bilih mekaten punika leres. Panji ing wekasaning jagad kabentuk saking para tiyang ingkang dipuncampakaken déning para anggota sinagoga Sétan.

> 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.

> Panjenengané bakal ngedegaké panji kanggo para bangsa, lan bakal nglumpukaké wong-wong buwangané Israel, sarta ngempalaké wong-wong sing kabuyaraké saka Yehuda saka patang pojoking bumi. Yesaya 11:12.

It is Laodicean Adventists that cast out those that are to be the ensign.

Para Adventis Laodikia iku kang ngusir wong-wong sing bakal dadi panji.

> 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.

> Padha rungokna pangandikané Pangéran, hé kowé kabèh kang gumeter marang pangandikané; para sadulurmu kang sengit marang kowé, kang ngusir kowé marga saka jeneng-Ku, padha ngandika, “Muga Pangéran kaluhuraké”; nanging Panjenengané bakal ngatingal kanggo kabungahanmu, lan wong-wong mau bakal kawirangan. 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.

Wong-wong kang dadi panji iku bakal katundhung marga saka “asmane” Kristus. Asma kang nuwuhake sengit iku yaiku Alfa lan Omega, awit prinsip Alfa lan Omega iku kang kanthi cetha negesake sapa kang diwakili déning gréja Advent Hari Ketujuh ing ramalan Kitab Suci. Pasemon bab sepuluh prawan iku nggambarake Adventisme.

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

> “Pasemon bab sepuluh prawan ing Matius 25 uga nggambarake pengalaman umat Advent.” 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.

Pasemon punika kasembadan ing wiwitaning Adventisme, lan kasembadan malih kanthi setya trep saben tetembunganipun ing wekasan.

> “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.

> “Aku asring dipunrujuk dhateng pasemon bab sepuluh prawan, gangsal ing antawisipun wicaksana, lan gangsal bodho. Pasemon punika sampun kaleksanan lan badhé kaleksanan miturut saben tembungipun, awit punika gadhah panggenan ingkang mirunggan tumrap jaman punika, lan, kados pesen malaékat kaping tiga, sampun kaleksanan lan badhé tetep dados kayektening wekdal dumugi pungkasaning jaman.” Review and Herald, 19 Agustus 1890.

The foolish virgins that wake up and recognize they have no oil are the Laodiceans.

Para prawan bodho sing tangi lan banjur ngerti manawa padha ora duwe lenga iku wong-wong Laodikia.

> “The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.

> “Kaanan Greja kang dilambangaké déning para prawan bodho, uga kasebut minangka kaanan Laodikia.” Review and Herald, 19 Agustus 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.

Pergulatan para prawan wicaksana, kang uga dipralambangaké minangka pasamuwan Filadelfia, yaiku karo sawijining pasamuwan kang ngakoni awake minangka wong Yahudi, nanging satemené dudu.

> 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.

> Lah, Aku bakal ndadèkaké wong-wong saka pasamuwaning Iblis, kang padha kandha yèn awaké dhéwé iku wong Yahudi, nanging dudu, malah padha goroh; lah, Aku bakal ndadèkaké wong-wong mau teka lan sujud ana ing ngarepmu, sarta supaya padha ngerti yèn Aku wis nresnani kowé. Wahyu 3:9.

Sister White addresses this verse in the very first publication after the great disappointment.

Suster White ngrembug ayat iki ing terbitan pisanan banget sawisé kuciwane gedhé.

> “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.

> “Sampeyan ngira, manawa wong-wong kang sujud nyembah ana ing ngarepé sikilé para suci, (Wahyu 3:9), pungkasané bakal kaslametaké. Ing kéné aku kudu béda panemu karo sampeyan; awit Gusti Allah nduduhaké marang aku manawa golongan iki yaiku para Adventis kang ngakoni pracaya, nanging wis murtad, lan ‘nglalu salibaké Putraning Allah manèh tumrap awaké dhéwé, lan nyethakaké Panjenengané marang kawirangan ing ngarepé umum.’ Lan ing ‘jam panggodha,’ kang isih bakal teka, kanggo mratélakaké watak sejatiné saben wong, wong-wong mau bakal ngerti yèn wong-wong mau wis ilang salawas-lawasé; lan kabotan déning kasusahaning roh, wong-wong mau bakal sujud ana ing ngarepé sikilé para suci.” 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.

Ing Yesaya bab lima, kidung bab pakebonan anggur, kang ing tembé banjur digunakaké déning Kristus, kasebut kanggo kapisan kaliné.

> 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.

> Saiki aku bakal nembangake kanggo Kekasihku sawijing kidung bab pamekaran anggure Kekasihku. Kekasihku nduwèni pamekaran anggur ana ing sawijining punthuk kang subur banget; lan Panjenengané ngubengi iku kalawan pager, lan ngresiki watu-watuné, sarta nanduri kalawan wit anggur pilihan, lan yasa menara ana ing tengahé, uga damel papan pangempresan anggur ana ing jeroné; lan Panjenengané ngarep-arep supaya iku metokaké woh anggur, nanging malah metokaké woh anggur galak. Lan saiki, hé para pedunung Yerusalem lan para wong Yehuda, mugi karsaa ngadili antaraning Aku lan pamekaran anggur-Ku. Apa manèh kang isih bisa katindakaké kanggo pamekaran anggur-Ku, kang durung Daklakoni ana ing kono? Mulane, nalika Aku ngarep-arep supaya iku metokaké woh anggur, yagéné malah metokaké woh anggur galak? Yesaya 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.

Pasemon iku, apa ana ing Prajanjian Lawas utawa Prajanjian Anyar, negesake manawa pasamuwaning Allah ditampik déning Allah amarga ora gelem ngasilake woh-wohan kang kanggo iku padha diunggahake. Ing Yesaya lima, ing pungkasaning pasemon iku, paukuman tumrap kebon anggur mau katuduhake, déné ing wektu kang padha uga diprasetyakake bakal ngadegaké panji kanggo para bangsa. Cetha manawa kebon anggur iku dudu panji mau.

> 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.

> Mulané bebenduné Pangéran murub marang umaté, lan Panjenengané ngacungaké astané nglawan wong-wong mau, sarta wis nggebag wong-wong iku; lan gunung-gunung padha gonjang-ganjing, lan bangkéné padha kasuwèk ana ing tengah-tengahing dalan-dalan. Nanging sanadyan mangkono kabèh, bebenduné durung sirna, malah astané isih tetep kaacungaké. Lan Panjenengané bakal ngedegaké panji tumrap bangsa-bangsa saka kadohan, lan bakal sesambat marang wong-wong mau saka ing pucuking bumi; lah, wong-wong mau bakal teka kanthi rikat banget. Yesaya 5:25, 26.

When Jesus later sang the song as a parable His conclusion was just as decisive.

Nalika Gusti Yesus ing tembé nyanyèkaké kidung mau minangka pasemon, pungkasaning pangandikané padha teges lan tetegé.

> 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.

> Padha rungokna pasemon liyane: Ana sawijining sing duwe omah, kang nandur pakebonan anggur, banjur dipageri mubeng, lan digawekake papan pemeresan anggur ana ing jerone, lan yasa menara, banjur disewakake marang para panggarap, lan tindak menyang nagara kang adoh. Nalika mangsaning woh wus cedhak, panjenengane ngutus para abdine marang para panggarap mau, supaya padha nampani woh-wohe. Nanging para panggarap mau nyekel para abdine, kang siji dipenthungi, kang siji dipateni, lan kang sijine diuncali watu. Sawuse mangkono, panjenengane ngutus maneh abdi-abdi liyane, luwih akeh tinimbang sing kapisan; lan tumrape wong-wong mau iya diperlakoni mangkono uga. Nanging ing pungkasaning kabeh, panjenengane ngutus putrane marang wong-wong mau, pangandikane, Dheweke mesthi bakal ngurmati putraku. Nanging nalika para panggarap mau weruh putrane, padha calathu ing antaraning awake dhewe, Iki ahli warisé; ayo, padha dipateni, lan warisané padha direbut. Banjur putra mau dicekel, dibuwang metu saka pakebonan anggur, lan dipateni. Mulane, manawa bendara pakebonan anggur iku rawuh, apa kang bakal ditindakaké marang para panggarap mau? Wangsulane marang Panjenengane, Wong-wong duraka iku bakal dipateni kanthi nistha, lan pakebonan angguré bakal disewakake marang para panggarap liyane, kang bakal masrahake woh-wohe marang panjenengane ing mangsane. Gusti Yesus ngandika marang wong-wong mau, Apa kowe durung tau maca ana ing Kitab Suci, Watu kang ditampik dening para tukang yasa, iku wus dadi watu pojok kang utama: iki pakaryaning Pangeran, lan iku nggumunake ana ing paningal kita? Mulane Aku pitutur marang kowe, Kratoning Allah bakal kabuwang saka kowe, lan bakal diparingake marang sawijining bangsa kang ngasilake woh-wohé. Lan sapa bae kang tiba ing watu iki bakal remuk; nanging sapa bae kang katiban watu iki, bakal digiling nganti dadi bubuk. Nalika para imam kepala lan wong-wong Farisi krungu pasemon-pasemoné, padha mangerti manawa Panjenengane ngandika ngenani dheweke. Matius 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.

Pasamuwan Advent dina kapitu Laodikia dudu panji sing diangkat. Kebon anggur ing dina-dina wekasan sing wis dilambangaké déning Israèl kuna yaiku pasamuwan Advent dina kapitu Laodikia, nanging bakal ana sawijining bangsa sing ngasilaké woh kang netepaké minangka woh kawitan, yaiku apa déné wong satus patang puluh papat èwu iku.

> 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.

> Iki padha wong-wong kang ora najis karo wong wadon; awit padha prawan. Iki padha wong-wong kang ngetutaké Sang Cempé ing ngendi waé Panjenengané tindak. Iki wis kaebus saka antarané manungsa, dadi woh kawitan kagem Gusti Allah lan kagem Sang Cempé. 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.

Minangka panji, wong-wong mau bakal dipigunakaké déning Sang Sing Duwe Omah kanggo nglumpukaké panèn pungkasan. Greja Advent Dina Kapitu Laodikia iku kebon anggur sing nampik watu pondhasi saka pitung wektuné Musa. Wiwit saka titik iku, tumekané dadi sawijining tumurun sing saya maju menyang pepeteng sing saya tambah gedhé. Panji iku bakal dadi “oyodé Isai.” Oyodé Isai, utawa Dawud, makili kayektèn pungkasan banget sing diparingaké Gusti Yésus marang wong-wong Yahudi kang seneng padudon ing sajarah Panjenengané. Iki minangka pralambang saka asas Alfa lan Omega, sing para penggarap kebon anggur kang ora setya, becik ing Israèl kuna uga modhèren, padha ora gelem mangertèni.

> 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.

> Lan ing dina iku bakal ana tunas oyod saka Isai, kang bakal ngadeg dadi panji-panji tumrap para bangsa; marang Panjenengané para bangsa liya bakal padha ngupaya: lan papan panggènanipun bakal mulya. Yesaya 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.

Suster White lan James White kanthi cetha netepake manawa ing taun 1856 gerakan iku wis dadi Laodikia, mula kapan dheweke nate netepake manawa gerakan iku tau nampani piweling marang wong-wong Laodikia? Dheweke ora nate nindakake mangkono. Kalepatan kita sing kapisan yaiku nampani pratelan manawa gréja Advent Dina Kapitu wis dadi gréja sing menang sajrone lumakune sajarahé. Kasunyatané malah kosok baliné. Manawa kita nampani premis kapisan sing kliru iku, mripat kita bakal katutup marang kasunyatan-kasunyatan nubuatan sing mulang bab kang béda. Upamané, Suster White bola-bali netepake manawa sajarah Israèl kuna sing harfiah nggambarake pengalaman lan sajarah Israèl rohani jaman modern. Asring nalika dheweke nyebut Israèl kuna minangka tuladha kanggo Israèl modern, dheweke ing wektu sing padha uga ngutip pernyatan klasik saka rasul Paulus ngenani kasunyatan kang padha.

> 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.

> Saiki sakehing prakara iku kadadosan marang wong-wong mau minangka tuladha; lan iku kaserat kanggo pepéling tumrap kita, wong-wong kang katempuhan pungkasaning jaman. 1 Korinta 10:11.

The apostle Paul in verse eleven is summarizing the previous ten verses.

Ing ayat sewelas, rasul Paulus ngringkes sepuluh ayat sadurungé.

> 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.

> Mangkono uga, para sadulur, aku ora kersa manawa kowe padha ora sumurup, yèn para leluhur kita kabèh padha ana ing sangisoré méga, lan kabèh padha nyabrang segara; lan kabèh padha kabaptis marang Musa ana ing sajroning méga lan ing sajroning segara; lan kabèh padha mangan pangan rohani kang padha; lan kabèh padha ngombé ombèn-ombèn rohani kang padha; amarga padha ngombé saka Watu karohanèn kang ngetutaké wong-wong mau; lan Watu iku ana Kristus. Nanging marang akèh wong saka antarané wong-wong mau, Gusti Allah ora rena, amarga padha ditumpes ana ing ara-ara samun. Saiki samubarang iki dadi tuladha tumrap kita, supaya kita aja nganti kepéngin marang prekara-prekara ala, kaya déné wong-wong mau uga padha kepéngin. Lan aja padha dadi panyembah brahala, kaya sawatara wong saka antarané wong-wong mau; kaya kang katulis, Bangsa iku lenggah kanggo mangan lan ngombé, banjur padha tangi kanggo seneng-seneng. Lan aja kita padha laku jina, kaya sawatara wong saka antarané wong-wong mau padha laku mengkono, lan ing sedina ana rong puluh telu èwu wong kang padha rubuh. Lan aja kita padha nyoba Kristus, kaya sawatara wong saka antarané wong-wong mau uga padha nyoba Panjenengané, lan padha ditumpes déning ula-ula. Lan aja padha sambat-sambat, kaya sawatara wong saka antarané wong-wong mau uga padha sambat-sambat, lan padha ditumpes déning Malaékat Panumpes. 1 Korinta 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.

Paulus lan Sister White ora migunakaké Israèl kuna minangka tuladha umat sing menang lan mursid. Kosokbaliné. Ing ayat kaping sewelas, Paulus ngringkes sepuluh ayat kapisan mau, banjur ing ayat candhaké nerangaké piwulang kang arep diandharaké déning sajarah Israèl kuna marang wong-wong sing bakal weruh.

> Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.

> Mulane, sapa sing rumangsa ngadeg jejeg, kudu ngati-ati supaya aja nganti tiba. 1 Korinta 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 kuna maringi tuladha bab sawijining bangsa kang katimbalan déning Allah, dipunpandhegani déning Allah, nepaki pitedah-pitedahing Allah, lan mbrontak marang Allah ing saben langkahing dalan, lan ing wekasané malah nyalib Sang Pencipta langit lan bumi! Kaum Adventis ora nemoni kangelan kanggo ngakoni kasunyatan-kasunyatan iki bab Israel kuna, nanging arang banget wong-wong mau nglilani pepéling kang kinarsakaké iku nembus kabotaning mripat rohaniné Laodikia. Wong-wong mau bisa uga ngutip ayat-ayat ing ngendi Sister White netepaké pasamuwan minangka bijiing mripat Allah, lan pancèn mangkono, nanging katresnané Allah marang umaté ora nutupi kahanané sing sajatiné. Wong-wong kang dipuntresnani, dipunteguri lan dipundidhik. Sanadyan pasamuwané Allah iku bijiing mripat Allah, Gusti Yesus kanthi cetha banget nyarèkaké sesambetané karo biji mripat iku, biji mripat kagungané piyambak.

> 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.

> He Yerusalem, Yerusalem, kowe kang matèni para nabi lan mbalang watu marang wong-wong kang diutus marang kowe; ping pira ajakku nglumpukaké anak-anakmu bebarengan, kaya pitik babon nglumpukaké anak-anaké ana ing sangisoré swiwiné, nanging kowé ora gelem! Lah, omahmu kaulungaké marang kowé dadi suwung; lan satemené Aku ngandika marang kowé, kowé ora bakal weruh Aku, nganti tekan wekdal nalika kowé bakal matur, Rahayu wong kang rawuh ing asmané Gusti. Lukas 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.

Pitakon-pitakon punika kedah dipunajengaken, “Apa Gusti Yesus saestu nggambaraken wekasan kanthi wiwitan? Apa Israel kuna temenan nggambaraken Israel modhèren?” Masalahipun Israel kuna sajroning sedaya sajarahipun inggih punika bilih piyambakipun pitados bilih warisanipun mbuktekaken bilih piyambakipun punika umating Allah, lan mila bilih piyambakipun boten saged dados sanès, kajawi umating Allah. Punika sababipun ing jamanipun Yeremia piyambakipun ngakeni bilih piyambakipun punika padalemanipun Pangeran.

> 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.

> Pangandika kang tumeka marang Yérémia saka Pangéran, mangkéné: Ngadega ana ing gapura padalemané Pangéran, lan wartakna ana ing kono pangandika iki, sarta calathua: Padha rungokna pangandikané Pangéran, hé kabèh wong Yehuda, kang lumebu ing gapura-gapura iki kanggo nyembah Pangéran. Mangkéné pangandikané Pangéran sarwa dumadi, Allahé Israèl: Padha becikana lakumu lan panggawému, temah Ingsun bakal ndadèkaké kowé tetep manggon ana ing panggonan iki. Aja padha kumandel marang tembung-tembung goroh, kanthi kandha: Padalemané Pangéran, Padalemané Pangéran, Padalemané Pangéran, iku iki. Yérémia 7:1–4.

This very same delusion was also emphasized by John the Baptist.

Khayalan sing padha iki uga ditekanaké déning Yohanes Pembaptis.

> 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.

> lan padha dibaptis déning Panjenengané ana ing Yordan, nalika padha ngakoni dosa-dosané. Nanging nalika Panjenengané mirsa akèh wong Farisi lan Saduki teka marang baptisané, Panjenengané ngandika marang wong-wong mau, Hé turuné ula beludhak, sapa kang wis ngélingaké kowé supaya padha mlayu saka bebenduné Gusti kang bakal teka? Mulané nglairna woh-wohan kang pantes tumrap pangretobat; lan aja padha ngira bisa kandha ana ing sajroning atimu dhéwé, Abraham iku bapa kawula: awit Aku pitutur marang kowé, yèn Gusti Allah kuwasa ngedegaké anak-anak kanggo Abraham saka watu-watu iki. Lan saiki uga kapak wis katumpangaké ana ing oyoding wit-witan: mulané saben wit kang ora nglairaké woh becik bakal ditegor mudhun lan dibuwang menyang geni. Matius 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.

Pangerten kang kliru iku dhewe ana ing sajroning Adventisme, kang dilambangaké déning unen-unen “Padalemané Pangéran, ya kita iki,” lan manawa kita iku “trah” rohaniné Abraham, iku minangka pawujudan utama saka kabutahané 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.

> “Gusti Allah ngutus para utusan kanggo ngandhani umaté bab apa kang kudu dadi lan kudu ditindakaké déning wong-wong mau supaya padha manut marang angger-angger kabeneran kagungané Panjenengané, kang manawa wong nindakaké, iya bakal urip ana ing sajroné. Wong-wong mau kudu nresnani Gusti Allah kanthi linuhung sanget, tanpa nduwé allah liyané ana ing ngarsané Panjenengané; lan wong-wong mau kudu nresnani pepadhanira kaya marang awaké dhéwé, tumindak marang dhèwèké kaya sing padha karepaké supaya dhèwèké tumindak marang wong-wong mau.”

> “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.

> “Ora ana saprilik-prilik waé saka angger-anggeré Allah kang suci kena dianggep sepele utawa diperlakoni tanpa pakurmatan. Wong-wong kang nglanggar sawijining ‘Mangkene pangandikané Pangéran,’ padha ngadeg ana ing sangisoré panji-panji pangeraning pepeteng, ana ing pambrontakan marang Sang Juru Nitahaké lan Sang Juru Panebusé. Wong-wong mau ngakoni janji-janji kang kaparingaké marang wong-wong kang manut, kanthi ngandika, Pedalemané Pangéran, Pedalemané Pangéran iku kita, nalika ing wektu kang padha padha ngasoraké Allah kanthi nyalahi pralambang wataké, yaiku kanthi nindakaké prekara-prekara kang wis dipangandikakaké déning Panjenengané supaya aja ditindakaké. Wong-wong mau ngedegaké sawijining patokan kang ora kaparingaké déning Allah. Tuladhanipun nasaraké, pangaribawanipun ngrusak. Wong-wong mau dudu pepadhang ing jagad, awit padha ora ngetutaké paugeran-paugeran kabeneran.”

> “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. . . .

> “Manungsa ora bisa nedahaké pangkhianatan kang luwih gedhé marang Gusti Allah kajaba kanthi nglirwakaké pepadhang kang Panjenengané kirimaké marang wong-wong mau. Wong-wong kang nindakaké mangkono padha nasaraké wong-wong kang ora wanuh, awit padha ngedegaké pratandha dalan kang palsu. Wong-wong mau tanpa kendhat padha mbengkongaké asas-asas kang murni....”

> “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.

> “Ing tetembunganing Kitab Suci kita kanthi cetha dipratelakaké sebabé karusakan tumeka marang bangsa Yahudi. Wong-wong mau wis nampani pepadhang kang gedhé, berkah kang lubèr, lan kamakmuran kang nggumunaké. Nanging wong-wong mau kabuktèn ora setya marang kapitadosan kang dipasrahaké marang wong-wong mau. Wong-wong mau ora ngreksa kebon anggur kagungané Pangéran kanthi setya, lan uga ora nyaosaké marang Panjenengané wohing kebon iku. Wong-wong mau tumindak kaya-kaya ora ana Allah, mula bilai banjur nempuh wong-wong mau.” 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.

Israèl pracaya manawa amarga ing wiwitan sajarahé wong-wong mau wis kapilih déning Gusti Allah, mula salawas-lawasé wong-wong mau bakal dadi umat pilihané. Sing luwih awon manèh, wong-wong mau uga pracaya manawa amarga padha dadi umat pilihané, Panjenengané bakal ngurmati wong-wong mau, senajan kasunyatané wong-wong mau ora gelem ngurmati Panjenengané. Miturut pralambang kenabian, wong-wong mau pancèn umat pilihané nganti wong-wong mau dipegat, nanging wong-wong mau ora tau dadi umat kaya kang dipengini déning Gusti Allah. Kabeneran umat pilihan iku ora ditemtokaké déning sapa sing miturut panganggepé dhewe bisa dadi dhèwèké. Israèl kuna iku tuladha utama tumrap gréja Advent dina kapitu, nanging nalika panemu dhasar kang palsu ditampa manawa Israèl kuna iku nglambangaké satus patang puluh papat èwu ing pungkasaning jagad, mula kabisaning pandeleng rohani kang wuta saka Laodikia katuduhaké, kaya mangkono uga tumrap Israèl kuna. Adventisme pracaya lan mulang manawa wong-wong iku umat sésa kagungané Gusti Allah ing pungkasaning jagad, senajan ana bukti kang cetha yèn kasunyatané kosok baliné.

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.

Saya saya nyedhaki panutupaning mangsa sih-rahmat, saya abot lan tegas pesen marang umat Laodikia iku kudu dadi. Manawa premis palsu iku ora disingkirake demi kayekten, mula tuladha-tuladha Harun, Yerobeam, lan 1863 kaumpetake ana ing sangisoring jubah tradhisi lan adat. Wektune wis cedhak banget marang panutupaning mangsa sih-rahmat, mula ora kena maneh ndhelik ing sangisoring jubah iku luwih suwe.

> 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.

> Lan iki paukumané, yèn pepadhang wis rawuh ing jagad, nanging manungsa luwih tresna marang pepeteng tinimbang marang pepadhang, amarga panggawéné ala. Awit saben wong kang nglakoni piala sengit marang pepadhang, lan uga ora marani pepadhang, supaya panggawéné aja kababar kaluputané. Yokanan 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.

Sajarah murtad-murtade Adventisme wis katelusur ana ing Sabda nubuatipun Allah. Punika kasunyatan ingkang sipatipun profetik. Bukti kapisan tumrap prakara punika yaiku Israel kuna. Israel kuna punika satunggaling sajarah murtad ingkang terus lumampah lan saya ngrembaka, ananging Kitab Suci lan Roh Nubuat mulang bilih Israel kuna punika dados pralambang Israel modern. Senadyan prakara punika ngenesaken, durung nate dados langkung wigatos tinimbang ing wekdal sapunika punika kangge mangertos kayekten punika. Ingkang sami dipun-bikak segelé kanthi Wahyu Yesus Kristus punika yaiku kasunyatan bilih sajarah Adventisme minangka sungu Protestan lumampah sajajar kaliyan sajarah sungu Republik. Kalih sungu punika sami nyawisaken seksi kaping kalih tumrap satunggal lan satunggalipun, lan nolak ningali kanthi leres salah satunggaling seksi punika, ing wekdal ingkang sami, ngalangi supados seksi sanesipun boten saged dipunmangertosi.

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-garis Harun, Yerobeam, lan 1863 ngenali wiwitané Israel rohani modhèren, lan kanthi mangkono uga ngenali wiwitané sungu Republik. Piwulang malaékat katelu iku sawijining pepeling marang panampané tandha kéwan mau. Amerika Serikat iku bangsa sing luwih dhisik netepaké angger-angger dina Minggu lan sabanjuré meksa sakabehing jagad supaya nindakaké perkara sing padha.

> “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 manca bakal ngetutaké tuladha Amerika Serikat. Sanadyan dhèwèké mimpin luwih dhisik, nanging krisis sing padha bakal nekani umat kita ing kabèh péranganing donya.” 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.

Kasunyatan-kasunyatan nabi sing magepokan karo krisis ukum Minggu ora bisa dipisahake saka pakaryané Amerika Serikat. Kéwan bumi ing Wahyu telulas iku karajan kaping nem ing pitedah Kitab Suci, kang mrentah sajrone pitung puluh taun nabi miturut Yesaya rong puluh telu. Kéwan bumi iku kang nduwèni sungu loro. Kasunyatan-kasunyatan sing magepokan karo sesambungan antarane sungu loro mau saiki lagi dibukak segelé, nanging mung marang wong-wong sing milih mangertèni yèn Gusti Yesus ngrampungaké pambukakan segel Wahyu Gusti Yesus Kristus kanthi migunakaké wiwitaning sawijining prakara kanggo nggambaraké pungkasane sawijining prakara.

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 Serikat wiwit minangka karajan kaping enem ing ramalan Kitab Suci ing taun 1798, lan sajrone nem puluh lima taun sabanjuré, loro sungu sing bakal lumaku bebarengan sajroning sajarah dipapanaké ing sawijining kahanan sing bisa dimangertèni, nanging mung déning wong-wong sing gelem ndeleng. Nem puluh lima taun sing kaandharaké ing Yesaya pasal pitu diwiwiti ing 742 SM lan dipungkasi ing 677 SM. Wiwit 1798 nganti 1863 taun-taun mau kaulang manèh. Nem puluh lima taun mau nandhakaké sawijining proses krisis ing kaloro sungu.

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.

Ing taun 1863, mangsa wiwitan saka “dina-dina sawijining ratu” sing sipaté nabi ing Yesaya rong puluh telu wis rampung, lan kanthi mangkono netepaké tenger-tenger dalan kenabian kanggo mangsa pungkasan saka “dina-dina sawijining ratu.” Pungkasan saka pitung puluh simbolis ing Yesaya rong puluh telu kagambarake déning sewidak lima taun sing kapisan. Wiwit 1863 nganti tumeka marang wektu wekasan ing taun 1989, iku minangka mangsa pasamuwan Adventis Laodikia, kang diwiwiti saka gerakan Millerit lan dipungkasi ing gerakan wong satus patang puluh papat èwu. Supaya mangertèni mangsa ing pungkasan, kita kudu mangertèni mangsa ing wiwitan. Adventisme ora bisa nindakaké iki, amarga wiwitané ditandhani déning panolakané marang sumpah Musa, kang ngenali sewidak lima taun mau, sing makili wiwitan lan pungkasané Adventisme lan Amérika Sarékat.

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.

Mulané, lan iki minangka alesan kang gedhé wigatiné, artikel iki wus ngupaya netepaké satunggaling kasunyatan kenabian kang saiki lagi kabikak meterainé déning Singa saka taler Yehuda. Kasunyatan iku yaiku manawa manawa kowé ora gelem ngakoni yèn greja Seventh-day Adventist wiwit biyèn tansah ana ing kaanan Laodikia, mula miturut logika kowé ora bisa mbédakaké kanthi bener sajarah Adventisme, lan tanpa mbédakaké kanthi bener sajarah Adventisme, kowé ora saged ngenali kanthi bener sungu Republikanisme.

> 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.

> Sebab manawa sawisé padha uwal saka reregeding donya lumantar kawruh bab Gusti lan Juruwilujeng Yesus Kristus, banjur padha kejiret manèh ana ing kono lan kasoran, pungkasané dadi luwih ala tumrap wong-wong mau tinimbang wiwitané. Awit luwih becik tumrap wong-wong mau manawa padha ora tau wanuh marang dalaning kabeneran, katimbang, sawisé padha wanuh marang iku, banjur murtad saka dhawuh suci kang wus diparingaké marang wong-wong mau. Nanging tumrap wong-wong mau kelakon miturut paribasan kang temen iki: Asu mbalèni manèh marang mutahé dhéwé; lan babi wadon kang wus dimandèkaké, bali manèh ngglundhung ing lumpur. 2 Petrus 2:20–22.

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