Article

# Elijah - Number Eleven

Eliya - Nambala Eleveni

The First Mistake

ਪਹਿਲੀ ਗਲਤੀ

Author

Jeff Pippenger

Published

October 15, 2023

Formats

PDF
Word
Song MP3

The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.

Uasi wa ndama wa dhahabu wa Aroni mwanzoni mwa Israeli ya kale, kwa namna ya kinabii unalingana na uasi wa Yeroboamu mwanzoni mwa makabila kumi ya ufalme wa kaskazini wa Efraimu. Historia hizi takatifu ni mifano ya kinabii ya uasi wa Waadventista mwaka 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.

Zvechokwadi kune dzimwewo zvapupu zvinonongedzera kuna 1863, asi Aroni namambo Jerobhoamu vanopa zvapupu zvinogara pamusoro penhoroondo ya1863, uye nhoroondo dzose idzodzo dzinoratidza kufamba kwezana nemakumi mana nezvina ezviuru, rinova ndiro runyanga rwePurotesitendi, kwete chete mumazuva okupedzisira ehumambo hwechitanhatu hwechiporofita cheBhaibheri, asi kusvikira pakuvharwa kwenguva yenyasha. Nhoroondo idzodzo dzinobatawo nhoroondo inofambirana yorunyanga rweRepublican muhumambo hwechitanhatu.

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.

Kwa ujumla, ni ukweli mgumu sana kwa wale waaminio kwamba kanisa la Waadventista wa Sabato ya Saba ndilo watu wa mabaki wa Mungu mwishoni mwa dunia. Imani hiyo ndiyo kosa letu la kwanza. Hakuna ushahidi wa kibiblia kwamba kanisa la Laodikia linawakilisha watu wanaoinuliwa kama bendera wakati wa kipindi cha mgogoro wa sheria ya Jumapili. Kosa letu la kwanza ni kukubali msingi wa uongo kwamba ndivyo ilivyo. Bendera hiyo mwishoni mwa dunia inaundwa na wale waliotupwa nje na washiriki wa sinagogi la Shetani.

> 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.

> Na u ta vhekela matshamela tshifhasi tsha dzitshaka, a kuvhanganya vhane vha laṱiwa vha Isiraele, a hlengeleta vho balanganaho vha Yuda u bva kha makona maṋa a ḽifhasi. Yesaya 11:12.

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

NdiAdventista va Laodikia lava va hlongolaka lava va nga ta va xingwavila.

> 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.

> Inzwai shoko raJehovha, imi munodedera pashoko rake; hama dzenyu dzakakuvengai, dzakakudzingirai kunze nokuda kwezita rangu, dzakati, Jehovha ngaarumbidzwe; asi iye achaonekwa kuti mufare, uye ivo vachanyadziswa. 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.

Avo vane vari chiratidzo vanodzingwa nokuda kwe“zita” raKristu. Zita rinobereka ruvengo ndiAlfa naOmega, nokuti musimboti weAlfa naOmega ndiwo unonyatsoratidza pachena kuti kereke yeSeventh-day Adventist inomiririra ani muchiporofita cheBhaibheri. Mufananidzo wemhandara gumi unomiririra Adventism.

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

> “Mutongo wemhandara gumi waMateo 25 unoratidzawo chiitiko chevanhu veAdventist.” 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.

Mufananidzo uyu wakazadziswa pakutanga kweAdventism, uye uchazadziswazve pakuguma kwazvo, neshoko neshoko.

> “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 kombisiwa eka xifaniso xa vanhwanyana va khume, lava ntlhanu exikarhi ka vona a va tlharihile, kutani lava ntlhanu a va ri swiphukuphuku. Xifaniso lexi xi hetiseke naswona xi ta hetiseka hi ku helela ka rito rin’wana ni rin’wana, hikuva xi na ntirho wo hlawuleka eka nkarhi lowu, naswona, ku fana ni rungula ra ntsumi ya vunharhu, xi hetisekile naswona xi ta ya emahlweni xi va ntiyiso wa nkarhi wa sweswi ku fikela eku pfaleni ka nkarhi.” Review and Herald, August 19, 1890.

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

Amantombazane ayiziwula avukayo abone ukuthi akanawo amafutha ngamaLawodikiya.

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

> “හිතේ හුඟාක් දුර්දර්ශී කන්‍යාකාවන් විසින් නිරූපිත සභාවේ තත්ත්වය, ලාඔදිකියානු තත්ත්වය ලෙසද සඳහන් කර ඇත.” 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.

Ku lwela ka tikazikazi to tlhariha, leti nakambe ti yimeleriwaka tanihi kereke ya le Filadelfiya, i ku lwisana ni kereke leyi tivulaka leswaku i Vayuda, kasi a hi vona.

> 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.

> Tarirai, ndichavaita vaya vesinagogi raSatani, vanoti ivo vaJudha, asi havasi, asi vanoreva nhema; tarirai, ndichavaita kuti vauye vazokupfugamira patsoka dzako, uye vazive kuti ndakakuda. Zvakazarurwa 3:9.

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

Umphongolo White ukhuluma ngaleli vesi encwadini yokuqala kakhulu eyashicilelwa ngemva kokudumala 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.

> “तपाईं सोच्नुहुन्छ कि सन्तका पाउमा दण्डवत् गर्नेहरू, (प्रकाश 3:9), अन्ततः बचाइनेछन्। यहाँ म तपाईंसँग असहमत हुनैपर्छ; किनकि परमेश्वरले मलाई देखाउनुभयो कि यो वर्ग तिनीहरू नै थिए जो नामधारी एड्भेन्टिस्टहरू थिए, तर पतित भइसकेका थिए, र ‘परमेश्वरका पुत्रलाई आफ्नै निम्ति फेरि क्रूसमा चढाई, उहाँलाई प्रकट अपमानमा पारेका’ थिए। अनि ‘परीक्षाको घडी’मा, जुन अझै आउन बाँकी छ, प्रत्येकको साँचो चरित्र प्रकट गर्न, तिनीहरूले थाहा पाउनेछन् कि तिनीहरू सदाका निम्ति हराइसकेका छन्; र आत्मिक व्यथाले अभिभूत भएर, तिनीहरू सन्तका पाउमा झुक्नेछन्।” 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.

Muna Isaya sura yechishanu munotaurwa kekutanga rwiyo rwomunda wemizambiringa, urwo Kristu akazoshandisa gare gare.

> 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.

> Zvino ndichaimbira mudiwa wangu rwiyo rwomudiwa wangu pamusoro pomunda wake wemizambiringa. Mudiwa wangu aiva nomunda wemizambiringa pachikomo chine kubereka kukuru; akaukomberedza norusvingo, akabvisa mabwe mauri, akauisamo muzambiringa wakaisvonaka kwazvo, akavaka shongwe pakati pawo, uye akavezamo chisviniro chewainiwo; akatarisira kuti ubereke mazambiringa, asi wakabereka mazambiringa omusango. Zvino imi vagari veJerusarema, nemi varume vaJudha, ndinokumbira kuti mutonge pakati pangu nomunda wangu wemizambiringa. Chii chimwezve chingadai chakaitirwa munda wangu wemizambiringa chandakarega kuuitira? Ko zvino, pandakatarisira kuti ubereke mazambiringa, wakaberekerenyi mazambiringa omusango? 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.

Umufananidzo, ungava uri muTestamende Yekare kana muTestamende Itsva, unoratidza kereke yaMwari ichirambwa naMwari nokuda kwokuramba kubereka zvibereko zvayakasimudzirwa kuti ibudise. Muna Isaya chitsauko 5, pakuguma kwomufananidzo, kurangwa kwemunda wemizambiringa kunotsanangurwa, panguva imwe cheteyo kuchivimbiswa kusimudza mureza kumarudzi. Zviri pachena kuti munda wemizambiringa hausi iwo mureza.

> 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.

> Naizvozvo kutsamwa kwaShe kwavira pamusoro pavanhu vake, uye akavatambanudzira ruoko rwake, akavarova; zvikomo zvikadedera, uye zvitunha zvavo zvikabvarurwa pakati pemigwagwa. Pamusoro paizvozvi zvose kutsamwa kwake hakuna kudzoka, asi ruoko rwake ruchakatambanudzwa. Uye achasimudzira ndudzi dziri kure mureza, uye achavadanira nokuridza muridzo kubva kumugumo wenyika; zvino tarirai, vachauya nokukurumidza zvikuru. Isaya 5:25, 26.

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

Wakati baadaye Yesu alipoimba wimbo huo kama mfano, hitimisho lake lilikuwa thabiti vivyo hivyo.

> Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.

> Inzwani futsi rimwe fananidzo: Kwakanga kuno mumwe muridzi weimba, wakasima munda wemizambiringa, akaudzivirira norusvingo kumativi ose, akacheramo chisviniro chewaini, akavaka shongwe, akaupisira kuvarimi, ndokubva aenda kunyika iri kure. Zvino nguva yezvibereko yakati yaswedera, akatuma varanda vake kuvarimi, kuti vagamuchire zvibereko zvawo. Asi varimi vakabata varanda vake, vakarova mumwe, vakauraya mumwe, vakataka mumwe namabwe. Akatumazve vamwe varanda, vakawanda kupfuura vokutanga; vakavaitirawo saizvozvo. Pakupedzisira pane vose akavatumira mwanakomana wake, achiti, Vacharemekedza mwanakomana wangu. Asi varimi vakati vaona mwanakomana, vakataurirana pakati pavo, vachiti, Uyu ndiye mugari wenhaka; huyai, timuuraye, tigotora nhaka yake. Vakabva vamubata, vakamukandira kunze kwemunda wemizambiringa, vakamuuraya. Naizvozvo kana ishe womunda wemizambiringa achisvika, achaitei kuvarimi ivavo? Vakati kwaari, Achaparadza zvakaipisisa vanhu vakaipa ivavo, uye achapisira munda wake wemizambiringa kune vamwe varimi, vanozomupa zvibereko panguva yazvo. Jesu akati kwavari, Hamuna kutongoverenga here muMagwaro kuti, Ibwe rakarambwa navavaki ndiro rava musoro wekona; izvi zvakabva kuna Ishe, uye zvinoshamisa pamberi pameso edu? Naizvozvo ndinoti kwamuri, ushe hwaMwari huchatorwa kwamuri, hugopiwa rudzi runobereka zvibereko zvahwo. Uye ani naani achawira pamusoro pebwe iri achaputswa; asi munhu upi noupi warichawira pamusoro pake, richamukuya kuva upfu. Zvino vaprista vakuru navaFarisi vakati vanzwa fananidzo dzake, vakaziva kuti waitaura pamusoro pavo. Mateo 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.

Chechi cheLaodicea cheSeventh-day Adventist hachisi iwo mureza wakasimudzwa. Mazuva okupedzisira munda wemizambiringa wakafananidzirwa neIsraeri yekare ndiwo chechi cheLaodicea cheSeventh-day Adventist, asi kuchava norudzi ruchabereka chibereko chinokodzera kuva zvibereko zvokutanga, ndizvo zviri izvo vane zviuru zana namakumi mana nezvina.

> 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.

> Ava ndivo vasina kusvibiswa navakadzi; nokuti mhandara. Ava ndivo vanotevera Gwayana kwose kwarinongoenda. Ava vakadzikinurwa kubva pakati pavanhu, vari zvibereko zvokutanga kuna Mwari nekuGwayana. Zvakazarurwa 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.

Sa bilar nga usa ka timailhan, pagagamiton sila sa Agalon sa balay aron tipunon ang katapusang anihon. Ang iglesia sa Laodicean nga Seventh-day Adventist mao ang kaparrasan nga misalikway sa batong patukoranan sa pito ka mga panahon ni Moises. Gikan nianang higayona, nahimo kini nga usa ka nagpadayon nga pagkahugno ngadto sa labi pang dagkong kangitngit. Ang timailhan mahimong “usa ka gamut ni Jesse.” Ang gamut ni Jesse, o si David, nagrepresentar sa labing ulahing kamatuoran nga gipresentar ni Jesus ngadto sa mga Judiong mapangahasong nakiglalis sa kasaysayan Niya. Kini usa ka simbolo sa prinsipyo sa Alpha ug Omega, nga gisalikway sa dili matinumanong mga mag-uuma sa kaparrasan sa karaan ug sa moderno nga Israel nga sabton.

> 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.

> Uye nezuva iro kuchava nomudzi waJese, uchamira sechiratidzo chavanhu; kwairi ndiko kuchatsvakwa navaHedheni; uye zororo rake richava rokubwinya. 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.

Ka Sista White na James White ba khej shai ba ha u snem 1856 ka jingiaid lynti ka la long Laodikeia; kumta, katno ka paw ba ka la ithuh ba ka jingïam paidbah ka la pdiang noh ïa ka khubor sha ki Laodikeia? Kam ju leh satia. Ka jingbakla banyngkong jong ngi ka long ban pdiang ïa ka jingkam ba ka balang Seventh-day Adventist ka la long ka balang kaba jop katba ka ïaid lyngba ka histori jong ka. Ka long da ka jingïapyrshah pura. Lada ngi pdiang ïa kata ka nongrim ba bakla banyngkong, ki khmat jong ngi ki long kiba khang noh ïa ki jingshisha jingïathuhlypa kiba hikai da kumwei pat. Kum ka nuksa, ka Sista White bunsien ka pynithuh ba ka histori jong ka Israel mynbarim kaba shisha ka pyni dur ïa ka jingïakynduh bad ka histori jong ka Israel ba mynsiem ha ka juk mynta. Bun sien, haba ka kdew ïa ka Israel mynbarim kum ka nuksa ïa ka Israel ba mynta, ha kajuh ka por ka ju sot ruh ïa ka jingong kaba pawnam jong u apostol Paul halor kane kajuh ka jingshisha.

> 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.

> Zvose izvi zvakaitika kwavari kuti zvive mienzaniso; uye zvakanyorwa kuti zvitiyambire isu, isu vakasvikirwa nokuguma kwenyika. 1 VaKorinte 10:11.

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

Mupostora Pauro, mundima yegumi neimwe, ari kupfupisa mavhesi gumi apfuura.

> 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.

> Uyezve, hama, handidi kuti murege kuziva kuti madzibaba edu ose akanga ari pasi pegore, uye ose akayambuka nomugungwa; uye ose akabhabhatidzwa kuna Mozisi mugore nomugungwa; uye ose akadya zvokudya zvimwe chete zvomweya; uye ose akanwa chinwiwa chimwe chete chomweya; nokuti vakanwa padombo roMweya raivatevera; uye dombo iro rakanga riri Kristu. Asi kuna vazhinji vavo Mwari haana kufara; nokuti vakapararira murenje. Zvino zvinhu izvi zvakava mienzaniso yedu, kuti tirege kuchiva zvinhu zvakaipa, sezvavakachivawo ivo. Uyezve, musava vanonamata zvifananidzo, sezvakanga zvakaita vamwe vavo; sezvazvakanyorwa zvichinzi, Vanhu vakagara pasi kuti vadye nokunwa, ndokumuka kuti vatambe. Uyezve, ngatirege kuita upombwe, sezvakaita vamwe vavo, ndokuwa pazuva rimwe zviuru zviviri nezviuru zvitatu. Uyezve, ngatirege kuidza Kristu, sezvakaitawo vamwe vavo, vakaparadzwa nenyoka. Uyezve, musanyunyute, sezvakanyunyutawo vamwe vavo, vakaparadzwa nomuparadzi. 1 VaKorinte 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.

UPawulu noDade White abasebentisi u-Israyeli wasendulo njengomzekelo wabantu abanqobayo nabalungileyo. Kungenxa ephikisana ngokupheleleyo noko. UPawulu ushwankathela ezo ndinyana zilishumi zokuqala kwindinyana yeshumi elinanye, aze kwindinyana elandelayo achaze isifundo imbali ka-Israyeli wasendulo emele ukusidlulisela kwabo baya kubona.

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

> Naizvozvo, uyo anofunga kuti amire, ngaachenjere kuti arege kuwa. 1 VaKorinte 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.

VaIsraeri vekare inopa muenzaniso wavanhu vakadanwa naMwari, vakatungamirirwa naMwari, vakazadzisa zviporofita zvaMwari, asi vakamukira Mwari padanho rimwe nerimwe rorwendo, uye pakupedzisira vakaroverera pamuchinjikwa Musiki wedenga nenyika! VaAdventist havana chinetso chokubvuma chokwadi ichi pamusoro paIsraeri wekare, asi kazhinji havatenderi kuti yambiro yakanga yarongerwa ipinde ichiputsa upofu hwavo hweRaodhikia. Vanogona kutaura ndima umo Sister White anozivisa kereke sechinhu chinokosha zvikuru pamberi paMwari, uye ndizvozvo, asi rudo rwaMwari kuvanhu Vake harufukidzi mamiriro avo chaiwo. Avo vaanoda, anovatsiura uye anovaranga. Kunyange hazvo kereke yaMwari iri chinhu chinokosha zvikuru pamberi paMwari, Jesu akanyatsojeka pakupfupikisa ukama Hwake nechinhu ichocho chinokosha, chinhu Chake chinokosha.

> O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.

> Ee Yerusalemu, Yerusalemu, iwe unouraya vaporofita nokutaka namabwe avo vanotumirwa kwauri; kangani zvangu ndaida kuunganidza vana vako pamwe chete, sehuku inounganidza nhiyo dzayo pasi pamapapiro ayo, asi imi hamuna kuda! Tarirai, imba yenyu yasiiwa kwamuri iri dongo; uye zvirokwazvo ndinoti kwamuri, Hamuchazondioni kusvikira nguva yasvika yamuchati, Akaropafadzwa ndiye unouya muzita raShe. Ruka 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.

Mibvunzo leyi yi fanele ku vutisiwa: “Xana hakunene Yesu u kombisa makumu hi masungulo? Xana hakunene Israele wa khale u kombisa Israele wa manguva lawa?” Xiphiqo xa Israele wa khale eka matimu ya vona hinkwawo a ku ri leswaku a va pfumela leswaku ndzhaka ya vona yi tiyisekisa leswaku a va ri vanhu va Xikwembu, kutani hikwalaho ka sweswo a va nga vi nchumu wun’wana handle ka vanhu va Xikwembu. Hi yona mhaka leyi, emasikwini ya Yeremiya, va tivulavulela leswaku a va ri tempele ya HOSI.

> 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.

> Shoko rakasvika kuna Jeremia richibva kuna Jehovha, richiti, Mira pasuo peimba yaJehovha, uparidze ipapo shoko iri, uti, Inzwai shoko raJehovha, imi mose vaJudha, munopinda napamasuo aya kuzoshumira Jehovha. Zvanzi naJehovha wehondo, Mwari waIsraeri, Gadzirisai nzira dzenyu namabasa enyu, ini ndichakugarisai panzvimbo ino. Regai kuvimba namashoko enhema, muchiti, Tembere yaJehovha, Tembere yaJehovha, Tembere yaJehovha, ndizvo izvi. Jeremia 7:1–4.

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

Ubu buyobe nyene ni bwo bwashimangiwe kandi na Yohana Umubatizi.

> 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.

> Ndokubhabhatidzwa naye muJorodhani, vachireurura zvivi zvavo. Asi paakaona vazhinji vavaFarisi navaSadhusi vachiuya kubhabhatidzo chake, akati kwavari, Imi vana venyoka, ndianiko akakuyambirai kuti mutize kutsamwa kunouya? Naizvozvo berekai zvibereko zvakafanira kutendeuka; uye musafunga kutaura mukati menyu muchiti, Tine Abhurahama sababa vedu; nokuti ndinoti kwamuri, Mwari anogona kumutsira Abhurahama vana kubva pamatombo awa. Uye zvino demo ratoiswa pamudzi wemitiwo; naizvozvo muti mumwe nomumwe usingabereki chibereko chakanaka unotemwa ukakandirwa mumoto. Mateu 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.

Ukuqonda okuduke kakhulu ngaphakathi kobu-Adventist okufanekiselwa yinkulumo ethi, “Ithempele leNkosi, siyilo,” nokuthi siyiyo “inzalo” ka-Abrahama ngokomoya, yikho ukuvezeka okuyinhloko kobumpumputhe baseLawodisiya.

> “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.

> “Mwari anotuma vatumwa kuti vaudze vanhu Vake zvavanofanira kuva uye zvavanofanira kuita kuti vateerere mitemo Yake yokururama, iyo kana munhu akaitevera, achararamawo mairi. Vanofanira kuda Mwari kupfuura zvinhu zvose, vasina vamwe vamwari pamberi Pake; uye vanofanira kuda wokwavo sezvavanozvida ivo pachavo, vachimuitira sezvavaizoshuva kuti naiyewo avaitire saizvozvo.

> “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.

> “Kwete kana katsamba kaduku kemurayiro mutsvene waMwari kanofanira kutorwa sezvisina basa kana kushorwa. Avo vanodarika ‘Zvanzi naJehovha,’ vanomira pasi pomureza womuchinda werima, vari mukupandukira Musiki wavo noMudzikinuri wavo. Vanoti zvipikirwa zvakapiwa vanoteerera ndezvavo, vachiti, Tembere yaJehovha, tembere yaJehovha tiri isu, asi vachizvidza Mwari nokumiririra zvisizvo chimiro Chake, nokuita zvinhu chaizvo zvaakavaudza kuti varege kuita. Vanomisa mwero usina kupiwa naMwari. Muenzaniso wavo unotsausa, simba ravo rinoodza. Havasi zviedza munyika, nokuti havateveri nheyo dzokururama.”

> “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. . . .

> “Vanhu havagoni kuratidza kunyengera kukuru kuna Mwari kupfuura nokuzvidza chiedza chaanovatumira. Avo vanoita izvi vanotsausa vasingazivi, nokuti vanomisa zviratidzo zvenhema zvenzira. Vanoramba vachikanganisa nheyo dzakachena nguva dzose....”

> “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.

> “Ngokwamagama emiBhalo eNgcwele sitshelwa ngokucacileyo ukuthi kungani incithakalo yehlela isizwe samaJuda. Sasinokukhanya okukhulu, izibusiso ezinothile, kanye nokuchuma okumangalisayo. Kodwa sabonakala singathembekanga kulokho esasikuphathisiwe. Asizange sinakekele ngokwethembeka isivini seNkosi, noma siyibuyisele izithelo zaso. Senza sengathi akukho Nkulunkulu, ngakho inhlekelele yase isihlasela.” Manuscript Releases, umqulu 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.

VaIsraeri vakatenda kuti nokuda kwokunge vakanga vasarudzwa naMwari pakutanga kwenhoroondo yavo, vaizogara vari vanhu Vake vakasarudzwa. Chakaipisisa ndechokuti vakatendawo kuti nokuda kwokunge vaiva vanhu Vake vakasarudzwa, Aizovakudza, kunyange zvazvo ivo vakaramba kumukudza. Mukufananidzira kwechiporofita, vaiva vanhu Vake vakasarudzwa kusvikira varambwa somukadzi akarambwa, asi havana kumbova vanhu vaidiwa naMwari kuti vave ivo. Kururama kwevanhu vakasarudzwa hakugadziriswi nezvavanofunga kuti ndivanaani. Israeri yekare ndiyo muenzaniso mukuru wekereke yeSeventh-day Adventist, asi panogamuchirwa pfungwa yenhema yokuti ivo vanomirira vane zana namakumi mana nezvina ezviuru pakuguma kwenyika, upofu hweRaodhikia hunoratidzwa, sezvakangoitawo hweIsraeri yekare. ChiAdventism chinotenda uye chinodzidzisa kuti ivo ndivo vanhu vakasara vaMwari pakuguma kwenyika, kunyange hazvo pane uchapupu hwakajeka hunopesana nazvo.

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.

Kadiri tunavyokaribia kufungwa kwa muda wa rehema, ndivyo ujumbe kwa watu wa Laodikia unavyopaswa kuwa mzito zaidi na wa moja kwa moja. Ikiwa msingi huo wa uongo hautawekwa kando kwa ajili ya ukweli, basi mifano ya Haruni, Yeroboamu, na 1863 itafichwa chini ya vazi la mapokeo na desturi. Tuko karibu mno na kufungwa kwa muda wa rehema hata kuendelea kujificha chini ya vazi hilo si jambo linalowezekana tena.

> 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.

> Kutongwa ndokuku, kuti chiedza chakasvika munyika, asi vanhu vakada rima kupfuura chiedza, nokuti mabasa avo akanga akaipa. Nokuti mumwe nomumwe anoita zvakaipa anovenga chiedza, uye haauyi kuchiedza, kuti mabasa ake arege kutsiurwa. Johane 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.

Nhoroondo yekutsauka pakutenda muAdventism yakatevedzerwa muShoko raMwari rechiporofita. Ichokwadi chechiporofita. Uchapupu hwekutanga hweizvi ndiIsraeri wekare. Israeri wekare inhoroondo yekutsauka kunoramba kuchienderera mberi nekuwedzera, asi Bhaibheri pamwe neMweya weChiporofita zvinodzidzisa kuti Israeri wekare anomiririra Israeri wemazuva ano. Kunyange zvazvo izvi zvinosuwisa, hazvina kumbobvira zvanyanya kukosha kunzwisisa chokwadi ichi sezvazviri panguva ino chaiyo. Chiri kusunungurwa nechizaruro chaJesu Kristu ndechekuti nhoroondo yeAdventism, sechimwe nyanga yechiPurotesitendi, inofambirana nenhoroondo yenyanga yechiRepublican. Nyanga mbiri idzi dzinopa chapupu chechipiri kune imwe neimwe, uye kuramba kuona zvakarurama chimwe chezvapupu izvi panguva imwe chete kunodzivisa kuti chimwe chapupu chizivikanwe.

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.

Mitsara ya Aaroni, Yerobhoamu, na 1863 inatambulisha mwanzo wa Israeli ya kiroho ya kisasa, na kwa kufanya hivyo pia inatambulisha mwanzo wa pembe ya Republican. Ujumbe wa malaika wa tatu ni onyo dhidi ya kuipokea chapa ya mnyama. Ni Marekani ambayo kwanza hupitisha sheria ya Jumapili na kisha huilazimisha dunia yote kufanya vivyo hivyo.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> “Marudzi ekunze achatevera muenzaniso weUnited States. Kunyange zvazvo iri iye anotungamirira, asi dambudziko rimwe chetero richawira vanhu vedu munzvimbo dzose dzenyika.” Testimonies, bhuku 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.

Zvokwadi zvouprofita zvine chokuita nedambudziko romutemo weSvondo hazvigoni kuparadzaniswa nebasa reUnited States. Chikara chepanyika cheZvakazarurwa 13 ndihwo umambo hwechitanhatu hwouprofita hweBhaibheri, hunotonga kwemakore makumi manomwe ouprofita maererano naIsaya 23. Ndicho chikara chepanyika chine nyanga mbiri. Zvokwadi zvine chokuita noukama hwenyanga mbiri idzodzo zvino zvava kusvinudzurwa, asi kune bedzi avo vanosarudza kunzwisisa kuti Jesu anoita kusvinudzura kweZvakazarurwa zvaJesu Kristu achishandisa kutanga kwechinhu kuratidza kuguma kwechinhu.

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.

United States yakatanga soumambo hwechitanhatu hwechiporofita cheBhaibheri muna 1798, uye mumakore makumi matanhatu nemashanu akatevera, nyanga mbiri dzaizofamba pamwe chete munhoroondo dzakaiswa mumamiriro ezvinhu aigona kuzivikanwa, asi nevaya chete vanoda kuona. Makore makumi matanhatu nemashanu anoratidzwa muna Isaya chitsauko 7, akatanga muna 742 BC uye akaguma muna 677 BC. Kubva muna 1798 kusvikira muna 1863, makore iwayo akadzokororwa. Makore makumi matanhatu nemashanu iwayo anoratidza muitiro wedambudziko munyanga dzose mbiri.

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.

Pakazosvika 1863, nguva yokutanga yemazuva echiporofita e“mazuva amambo mumwe” yaIsaya makumi maviri nenhatu yakanga yasvika kumagumo, uye mukuita kudaro yakasimbisa zviratidzo zvenzira zvechiporofita zvenguva yokupedzisira ye“mazuva amambo mumwe.” Kuguma kwemakumi manomwe okufananidzira kwaIsaya makumi maviri nenhatu kunoratidzwa nemakore makumi matanhatu namashanu okutanga. Kubva muna 1863 kusvikira panguva yokuguma muna 1989, ndiyo nguva yechechi yeAdventist yeRaodhikia, yakatanga kubva mubato raMillerite uye inoguma pabato revane zviuru zana namakumi mana nezvina. Kuti tinzwisise nguva iri pamagumo, tinofanira kunzwisisa nguva iri pakutanga. Adventism haigoni kuita izvi, nokuti kutanga kwayo kunocherechedzwa nokuramba kwayo mhiko yaMozisi, iyo inozivisa iwo makore makumi matanhatu namashanu chaiwo anomiririra kutanga nokuguma kweAdventism 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.

Na sababu hii, nayo ni sababu yenye umuhimu mkuu, makala hii imejaribu kuthibitisha ukweli mmoja wa kinabii ambao sasa unafunuliwa kwa kufunguliwa na Simba wa kabila la Yuda. Ukweli huo ni kwamba ikiwa huna utayari wa kutambua ya kuwa kanisa la Waadventista Wasabato daima limekuwa katika hali ya Laodikia, basi kwa mantiki huwezi kugawanya kwa usahihi historia ya Uadventista, na bila kugawanya kwa usahihi historia ya Uadventista huwezi kwa usahihi kulitambua pembe la Urepublikanismi.

> 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.

> Nokuti kana, shure kwokunge vapunyuka pakusvibiswa kwenyika kubudikidza nokuziva Ishe noMuponesi Jesu Kristu, vakazobatirwazve mukati mazvo vakakundwa, kuguma kwavo kwokupedzisira kwava kwakaipa kupfuura kwokutanga. Nokuti zvaingadai zvakanga zviri nani kwavari kuti vasambofa vakaziva nzira yokururama, pane kuti, shure kwokunge vaiziva, vatsauke pamurayiro mutsvene wavakapiwa. Asi zvakavaitikira maererano nechirevo chechokwadi chinoti, Imbwa yadzokera kumarutsi ayo; nenguruve yakange yashambidzwa yadzokera kuzvikungurutsa mumatope. 2 Petro 2:20–22.

Back to Articles