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# Elijah - Number Eleven

u-Eliya — Inombolo yeshumi nanye

The First Mistake

Iphutha Lokuqala

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.

Ukuhlubuka kwethole legolide lika-Aroni ekuqaleni kuka-Israyeli wasendulo kuhambisana ngokwesiprofetho nokuhlubuka kukaJerobowamu ekuqaleni kwezizwe eziyishumi zombuso wasenyakatho ka-Efrayimi. Le milando engcwele iyisifanekiso sokuhlubuka kwe-Adventism ngo-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 impela, kukhona nabanye ofakazi baka-1863, kodwa u-Aroni nenkosi uJerobowamu banikeza ofakazi abembathisa phezu komlando ka-1863, futhi yonke leyo milando ibonisa ukunyakaza kwalabo abayizinkulungwane eziyikhulu namashumi amane nane, okuyimpondo yamaProthestani, hhayi kuphela phakathi kwezinsuku zokugcina zombuso wesithupha wesiprofetho seBhayibheli, kodwa kuze kube sekupheleni komusa. Leyo milando futhi ikhuluma ngomlando ohambisanayo wempondo yamaRiphabhulikhi embusweni wesithupha.

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.

Ngokuvamile kuyiqiniso elinzima kakhulu kulabo abakholwayo, ukuthi ibandla lamaSeventh-day Adventist lingabantu bakaNkulunkulu abasele ekupheleni kwezwe. Leyo nkolelo iyiphutha lethu lokuqala. Abukho ubufakazi beBhayibheli bokuthi ibandla laseLawodikeya limelela abantu abaphakanyiswa njengophawu ngesikhathi senhlekelele yomthetho weSonto. Iphutha lethu lokuqala ukwamukela isisekelo esingamanga sokuthi kunjalo. Uphawu ekupheleni kwezwe lwakhiwe yilabo abaxoshwa ngamalungu esinagoge likaSathane.

> 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.

> Uyomisa isibonakaliso ezizweni, aqoqe abaxoshiweyo bakwa-Israyeli, abuthe abahlakazekileyo bakwaJuda emikhawulweni yomine yomhlaba. Isaya 11:12.

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

Kungama-Adventist aseLawodikeya axosha labo okumele babe yisibonakaliso.

> 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.

> Zwanini izwi leNkosi, nina enithuthumela ngezwi layo; abafowenu ababenzonda nina, abanixoshayo ngenxa yegama lami, bathi: “Makadunyiswe uJehova”; kepha uyakubonakala kube yinjabulo yenu, bona bayakujabha. 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.

Labo abayisibonakaliso baxoshwa ngenxa “yegama” likaKristu. Igama eliveza inzondo lingu-Alfa no-Omega, ngoba umgomo we-Alfa no-Omega yiwo okhomba ngokucacile ukuthi ibandla lama-Seventh-day Adventist limelela bani esiprofethweni seBhayibheli. Umfanekiso wezintombi eziyishumi umelela ubu-Adventist.

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

> “Umfanekiso wezintombi eziyishumi kuMathewu 25 nawo ubonisa isipiliyoni sabantu bama-Adventist.” 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.

Umfanekiso wagcwaliseka ekuqaleni kwe-Adventismu, futhi ugcwaliseka futhi futhi ngokuphelele njengoba unjalo ekugcineni.

> “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.

> “Ngivame ukuqondiswa emfanekisweni wezintombi eziyishumi, ezinhlanu zazo ezazihlakaniphile, kanti ezinhlanu ziyiziwula. Lo mfanekiso usufeziwe futhi uyakufeza ngokoqobo kwawo wonke amagama, ngoba usebenza ngokukhethekile kulesi sikhathi, futhi, njengomyalezo wengelosi yesithathu, usufeziwe futhi uyoqhubeka uyibe yiqiniso lamanje kuze kube sekupheleni kwesikhathi.” Review and Herald, August 19, 1890.

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

Izintombi eziyiziwula eziphaphama ziqaphele ukuthi azinamafutha zingabaseLawodikeya.

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

> “Isimo seBandla esimelelwa izintombi eziyiziwula, siphinde sikhulunywe ngaso njengesimo saseLawodikeya.” 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.

Umzabalazo wezintombi ezihlakaniphileyo, futhi ezimelelwa futhi njengebandla laseFiladelfiya, ubhekene nebandla elizishaya ngokuthi lingamaJuda, kanti aliyikho.

> 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.

> Bheka, ngiyakubenza abangesinagoge likaSathane, abazishoyo ukuthi bangamaJuda, kanti abayikho, kodwa baqamba amanga; bheka, ngiyakubenza beze bakhuleke phambi kwezinyawo zakho, futhi bazi ukuthi ngikuthandile. IsAmbulo 3:9.

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

USista White ukhuluma ngaleli vesi encwadini yokuqala impela eyanyatheliswa ngemva kokudumazeka 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.

> “Nina nomcabango wokuthi labo abakhonza phambi kwezinyawo zabangcwele, (IsAmbulo 3:9), bayogcina besindisiwe. Lapha kufanele ngehluke kuwe; ngokuba uNkulunkulu wangibonisa ukuthi lesi sigaba sasingama-Adventist azishoyo, ayehlubukile, futhi ‘azibethela wona ngokwawo iNdodana kaNkulunkulu futhi, ayibeke ehlweni lokuhlazeka okusobala.’ Futhi ‘ngehora lokulingwa,’ elisekezayo, ukuze kuvezwe isimilo sangempela salowo nalowo, bayokwazi ukuthi balahlekile kuze kube phakade; futhi becindezelwe usizi lomoya, bayokhothama ezinyaweni 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.

Ku-Isaya isahluko sesihlanu, ihubo lesivini, uKristu alisebenzisa kamuva, kukhulunywa ngalo okokuqala.

> 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.

> Manje ngizohlabelela othandiweyo wami ingoma ngothandiweyo wami mayelana nesivini sakhe. Othandiweyo wami unesivini egqumeni elivundile kakhulu; wasibiyela, wakhipha amatshe aso, wasitshala ngomvini omuhle kunayo yonke, wakha umbhoshongo phakathi kwaso, wenza nesikhamo sewayini kuso; walindela ukuba sithele amagilebhisi, kodwa sathela amagilebhisi asendle. Manje-ke, nina bakhe baseJerusalema, nani madoda akwaJuda, ake nahlulele phakathi kwami nesivini sami. Yini enye ebingasenziwa esivini sami engingayenzanga kuso na? Pho-ke, lapho ngangilindele ukuba sithele amagilebhisi, sathelani amagilebhisi asendle? 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.

Umfanekiso, noma useTestamenteni Elidala noma eLisha, ukhomba ibandla likaNkulunkulu njengelaliwa nguNkulunkulu ngenxa yokwenqaba ukuthela izithelo elalivuselwa ukuba lizikhiqize. Ku-Isaya 5, ekuphetheni komfanekiso, kuchazwa isijeziso sesivini, kanti ngesikhathi esifanayo kunesithembiso sokuphakamisela izizwe isibonakaliso. Kusobala ukuthi isivini asisona isibonakaliso.

> 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.

> Ngakho intukuthelo yeNkosi ivuthele abantu bayo, yelulela isandla sayo phezu kwabo, yabashaya; namagquma athuthumela, nezidumbu zabo zadatshulwa phakathi kwezitaladi. Ngenxa yakho konke lokhu intukuthelo yayo ayiphendukanga, kodwa isandla sayo sisalokhu seluliwe. Iyophakamisela izizwe ezikude ibhanela, ibashaye ikhwelo besemkhawulweni womhlaba; bhekani, ziyofika ngejubane, ngokushesha okukhulu. Isaya 5:25, 26.

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

Lapho uJesu kamuva ehlabelela lelo culo njengomfanekiso, isiphetho saKhe sasinquma ngendlela efanayo.

> 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.

> Yizwani omunye umfanekiso: Kwakukhona umninindlu othile owatshala isivini, wasibiyela nxazonke, wemba isikhamo sewayini phakathi kwaso, wakha nombhoshongo, wasiqashisela kubalimi, wasehamba waya ezweni elikude. Kwathi lapho isikhathi sezithelo sesiseduze, wathuma izinceku zakhe kubalimi ukuze zamukele izithelo zaso. Kodwa abalimi bazibamba izinceku zakhe, bashaya enye, babulala enye, bakhanda ngamatshe enye. Wabuye wathuma ezinye izinceku, eziningi kunalezo zokuqala; benza nakuzo ngokunjalo. Kepha ekugcineni wathuma kubo indodana yakhe, ethi, Bayakuyihlonipha indodana yami. Kodwa abalimi, bebona indodana, bakhuluma bodwa bathi, Le yindlalifa; wozani, siyibulale, sidle ifa layo. Bayibamba, bayiphonsa ngaphandle kwesivini, bayibulala. Ngakho-ke nxa inkosi yesivini ifika, iyokwenzenjani kulabo balimi? Bathi kuye, Iyobabhubhisa kabuhlungu labo bantu ababi, isiqashisele abanye abalimi isivini sayo, abayakuyibuyisela izithelo ngezikhathi zazo. UJesu wathi kubo, Anikaze yini nifunde emibhalweni ukuthi: Itshe abalakhi abalilahla, lona selibe yinhloko yegumbi; lokhu kwenziwe yiNkosi, futhi kuyamangalisa emehlweni ethu? Ngakho-ke ngithi kini, umbuso kaNkulunkulu uyakusuthathwa kini, unikezwe isizwe esithela izithelo zawo. Nalowo oyakuwa phezu kwaleli tshe uyakwephulwa; kepha lowo eliyakuwela phezu kwakhe, liyakumchoboza abe yimpuphu. Kwathi abapristi abakhulu nabaFarisi sebezizwile izifaniso zakhe, baqonda ukuthi wayekhuluma ngabo. Mathewu 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 labaSeventh-day Adventist laseLawodikeya akusilo ifulege eliphakanyiswayo. Isivini sezinsuku zokugcina esifanekiswe ngu-Israyeli wasendulo yibandla labaSeventh-day Adventist laseLawodikeya, kodwa kuyoba khona isizwe esithela izithelo ezisifanelekela ukuba yizithelo zokuqala, okuyikho abayizinkulungwane eziyikhulu namashumi amane nane.

> 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.

> Laba yibo abangangcoliswanga ngabesifazane; ngokuba bayizintombi. Laba yibo abalandela iWundlu nomaphi lapho liya khona. Laba bahlengwa phakathi kwabantu, bengolibo izithelo zokuqala kuNkulunkulu nakuWundlu. IsAmbulo 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.

Njengesibonakaliso bayosetshenziswa nguMninindlu ukuletha isivuno sokugcina. Ibandla laseLaodicea lamaSeventh-day Adventist liyisivini esenqaba itshe legumbi lesisekelo lezikhathi eziyisikhombisa zikaMose. Kusukela kuleso sikhathi kwaba ukuwohloka okuqhubekayo kungena ebumnyameni obandayo ngokwengeziwe. Isibonakaliso siyakuba “impande kaJese.” Impande kaJese, noma uDavide, imele iqiniso lokugcina kakhulu uJesu aliletha kumaJuda aphikisanayo omlando waKhe. Liyisibonakaliso somgomo ka-Alfa no-Omega, abalimi abangathembekile bakwa-Israyeli wasendulo nowanamuhla abenqaba ukuwuqonda.

> 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.

> Ngalolo suku kuyakuba khona impande kaJese, eyakuma ibe yisibonakaliso sezizwe; kuyo izizwe ziyakufuna; nokuphumula kwayo kuyakuba yinkazimulo. 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.

USister White noJames White bakubeka ngokusobala ukuthi ngo-1856 inhlangano yayisiphenduke iLawodikeya; ngakho-ke, uyibeka nini lapho eyamukela khona umlayezo oya kwabaseLawodikeya? Akazange neze. Iphutha lethu lokuqala ukwamukela isimangalo sokuthi ibandla lamaSeventh-day Adventist beliyibandla elinqobayo njengoba belidlula emlandweni. Kunjalo impela okuphambene nalokho. Uma samukela lowo mqondo wokuqala oyiphutha, amehlo ethu ayavaleka emaqinisweni esiprofetho afundisa okunye. Ngokwesibonelo, uSister White uveza kaningi ukuthi umlando ka-Israyeli wasendulo ongokoqobo ufanekisa okwenzeka kanye nomlando ka-Israyeli wanamuhla ongowomoya. Kaningi lapho ebhekisa ku-Israyeli wasendulo njengesibonelo ku-Israyeli wanamuhla, ngesikhathi esifanayo ucaphuna nesitatimende esidume kakhulu somphostoli uPawulu salelo qiniso elifanayo.

> 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.

> Manje zonke lezi zinto zabehlela bona ukuze zibe yizibonelo; futhi zalotshwa ukuze kusixwayise thina, esehlelwe yiziphetho zomhlaba. 1 Korinte 10:11.

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

Umphostoli uPawulu evesini leshumi nanye ufinyeza amavesi ayishumi angaphambili.

> 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 kwalokho, bazalwane, angithandi ukuba ningabi nakwazi lokhu, ukuthi obaba bethu bonke babengaphansi kwefu, bonke badabula ulwandle; bonke babhapathizelwa kuMose efwini nasolwandle; bonke badla ukudla okufanayo kokomoya; bonke baphuza isiphuzo esifanayo sokomoya; ngokuba babephuza eDwaleni elingokomoya elalibalandela; futhi lelo Dwala lalinguKristu. Kodwa kwabaningi babo uNkulunkulu akazange athokoze; ngokuba bachithwa ehlane. Lezi zinto zase zaba yizibonelo kithi, ukuze singafisi izinto ezimbi, njengoba nabo bazifisa. Ningabi futhi ngabakhonza izithombe, njengabanye babo; njengoba kulotshiwe ukuthi: Abantu bahlala phansi ukuba badle baphuze, base besukuma ukuba badlale. Futhi masingaphingi, njengoba abanye babo baphinga, kwawa ngolunye usuku izinkulungwane ezingamashumi amabili nantathu. Futhi masingamlingi uKristu, njengoba abanye babo nabo bamlinga, babhujiswa yizinyoka. Futhi ningakhonondi, njengoba abanye babo nabo bakhononda, babhujiswa umbhubhisi. 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.

UPawulu noDade White abasebenzisi u-Israyeli wasendulo njengesibonelo sabantu abanqobayo nabalungileyo. Kunalokho impela. UPawulu ufingqa lawo mavesi okuqala ayishumi, evesini leshumi nanye, bese kuthi evesini elilandelayo abeke isifundo umlando ka-Israyeli wasendulo okufanele usidlulisele kulabo abayobona.

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

> Ngakho-ke lowo ocabanga ukuthi umi makaqaphele, funa 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.

U-Israyeli wasendulo usinika isibonelo sesizwe esabizwa nguNkulunkulu, saholwa nguNkulunkulu, sagcwalisa iziprofetho zikaNkulunkulu, futhi savukela uNkulunkulu kuzo zonke izinyathelo zendlela, sagcina sesibethela esiphambanweni uMdali wezulu nomhlaba! Ama-Adventist awakutholi kunzima ukuvuma la maqiniso ngo-Israyeli wasendulo, kodwa kuyaqabukela avumele isixwayiso esasihlosiwe ukuba sidabule ubumpumputhe bawo baseLawodike. Angacaphuna izindima lapho uSister White ekhomba khona ibandla njengegilebhisi leso likaNkulunkulu, futhi liyilo, kodwa uthando lukaNkulunkulu ngabantu baKhe alwembathi ngengubo isimo sabo sangempela. Labo abathandayo uyabasola futhi abajezise. Nakuba ibandla likaNkulunkulu liyigilebhisi leso likaNkulunkulu, uJesu wafingqa ngobala obukhulu ubudlelwane baKhe nalelo gilebhisi, igilebhisi laKhe.

> 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 Jerusalema, Jerusalema, obulala abaprofethi, ubatshe labo abathunyelwe kuwe; kangaki ngangifuna ukuqoqa ndawonye abantwana bakho, njengokuba isikhukhukazi siqoqa amazinyane aso ngaphansi kwamaphiko aso, kepha anivumanga! Bhekani, indlu yenu isiyekelwe kini iyincithakalo; futhi ngiqinisile ngithi kini, aniyikungibona, kuze kufike isikhathi lapho niyakuthi khona, Ubusisiwe ozayo 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 kufanele ibuzwe, “Ingabe uJesu ngempela ufanekisa ukuphela ngesiqalo? Ingabe u-Israyeli wasendulo ngempela ufanekisa u-Israyeli wesimanje?” Inkinga ngo-Israyeli wasendulo kulo lonke umlando wabo kwakuwukuthi babekholelwa ukuthi ifa labo lalifakazela ukuthi bangabantu bakaNkulunkulu, ngakho-ke babengenakuba yilutho olunye ngaphandle kokuba ngabantu bakaNkulunkulu. Yingakho ngezinsuku zikaJeremiya babezibiza ngokuthi bayithempeli leNkosi.

> 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.

> Izwi elafika kuJeremiya livela eNkosini, lathi: Yima esangweni sendlu yeNkosi, ushumayele khona leli zwi, uthi: Yizwani izwi leNkosi, nonke bakwaJuda, eningena ngala masango ukukhonza iNkosi. Isho kanje iNkosi yamabandla, uNkulunkulu ka-Israyeli: Lungisani izindlela zenu nezenzo zenu, khona ngiyakunihlalisa kule ndawo. Ningathembi emazwini amanga, nithi: Ithempeli leNkosi, ithempeli leNkosi, ithempeli leNkosi, yilawa. Jeremiya 7:1–4.

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

Lokhu kuduka okufanayo impela kwagcizelelwa futhi nguJohane uMbhapathizi.

> 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.

> Babhapathizwa nguye eJordani, bevuma izono zabo. Kepha lapho ebona abaningi kubaFarisi nabaSadusi beza ekubhapathizweni kwakhe, wathi kubo: Nzalo yezinyoka, ngubani onixwayisile ukuba nibalekele ulaka oluzayo na? Ngakho-ke vezani izithelo ezifanele ukuphenduka; ningacabangi ukusho phakathi kwenu ukuthi: Sino-Abrahama ongubaba wethu; ngokuba ngithi kini, uNkulunkulu angamvusela u-Abrahama abantwana kula matshe. Manje futhi izembe selibekwe empandeni yezihlahla; ngalokho yonke imithi engatheli izithelo ezinhle iyagawulwa, iphonswe emlilweni. Mathewu 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.

Yona kanye ukuqonda okuphambukile ngaphakathi kobu-Adventism okufanekiselwa yinkulumo ethi “Ithempeli leNkosi, yithina,” nokuthi siyiyo “inzalo” ka-Abrahama ngokomoya, okuyisibonakaliso esiyinhloko sobumpumputhe baseLawodikeya.

> “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.

> “UNkulunkulu uthuma izithunywa ukuba zitshele abantu baKhe lokho okumelwe babe yikho nalokho okumelwe bakwenze ukuze balalele imithetho yaKhe yokulunga, ethi uma umuntu eyenza, uyakuphila ngayo futhi. Kumelwe bathande uNkulunkulu ngaphezu kwakho konke, bengabi nabanye onkulunkulu phambi kwaKhe; futhi kumelwe bathande umakhelwane wabo njengokuba bezithanda bona uqobo, benza kuye njengoba bebengathanda ukuba naye enze kubo.

> “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 nelilodwa ichashazana lomthetho ongcwele kaNkulunkulu okufanele lithathwe kalula noma liphathwe ngokungahloniphi. Labo abeqa umthetho othi, ‘Isho kanje iNkosi,’ bema ngaphansi kwesibhengezo senkosi yobumnyama, bevukela uMenzi wabo noMhlengi wabo. Bazibiza izithembiso ezinikezwe abalalelayo, bethi, Ithempeli leNkosi, ithempeli leNkosi siyilo, kuyilapho behlazisa uNkulunkulu ngokwethula kabi isimilo saKhe, ngokwenza zona kanye izinto abatshele ukuthi bangazenzi. Bamisa izinga uNkulunkulu angalinikezanga. Isibonelo sabo siyadukisa, ithonya labo liyangcolisa. Abasibo ukukhanya emhlabeni, ngokuba abayilandeli imigomo yokulunga.”

> “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 abakwazi ukukhombisa ukungathembeki okukhulu kuNkulunkulu kunokungalinaki ukukhanya abathumela kona kubo. Labo abenza lokhu badukisa abangazi lutho, ngokuba bamisa izimpawu zamanga zendlela. Baqhubeka njalo bephendukezela izimiso ezimsulwa....”

> “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.

> “Emazwini oMbhalo Ongcwele sitshelwa ngokusobala ukuthi kungani incithakalo yafikela isizwe samaJuda. Babenokukhanya okukhulu, izibusiso ezicebileyo, nokuchuma okumangalisayo. Kodwa babonakala bengathembekanga kulokho ababekuphathisiwe. Abazange banakekele ngokwethembeka insimu yesivini seNkosi, noma bayinike izithelo zaso. Benza sengathi akekho uNkulunkulu, ngakho-ke inhlekelele yabafica.” Manuscript Releases, ivolumu 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.

U-Israyeli wakholwa ukuthi ngenxa yokuba babekhethwe nguNkulunkulu ekuqaleni komlando wabo, babeyohlala njalo bengabantu baKhe abakhethiweyo. Okubi nakakhulu, bakholwa futhi ukuthi ngenxa yokuba babengabantu baKhe abakhethiweyo, Wayeyobahlonipha, naphezu kweqiniso lokuthi bona benqaba ukumhlonipha Yena. Ngokwesiprofetho, babengabantu baKhe abakhethiweyo kwaze kwaba yilapho bedivoswa, kodwa abazange babe ngabantu uNkulunkulu ayefisa ukuba babe yibo. Ukulunga kwabantu abakhethiweyo akunqunywa yilokho abangase bacabange ukuthi bayikho. U-Israyeli wasendulo uyisibonelo esiyinhloko sebandla lamaSeventh-day Adventist, kodwa lapho kwamukelwa umbono oyisisekelo ongamanga wokuthi bamele abayikhulu namashumi amane nane enkulungwane ekupheleni komhlaba, kubonakaliswa ubumpumputhe baseLawodikeya, njengoba kwaba njalo nobuka-Israyeli wasendulo. Ubu-Adventist buyakholwa futhi bufundisa ukuthi bona bangabantu bakaNkulunkulu abasele ekupheleni komhlaba, naphezu kobufakazi obusobala obuphikisana nalokho.

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.

Lapho sisondela kakhulu ekuvalweni kwesikhathi somusa, umyalezo kubantu baseLawodikeya kumelwe uqhubeke uba ngowokungathathi hlangothi nowokuqonda ngokungaguquki. Uma leso sisekelo esingamanga singabekwanga eceleni ngenxa yeqiniso, khona-ke izibonelo zika-Aroni, uJerobowamu kanye no-1863 ziyasitheka ngaphansi kwengubuzelo yesiko nomkhuba. Sekuseduze kakhulu nokuvalwa kwesikhathi somusa ukuba siqhubeke sizifihla ngaphansi kwaleyo ngubuzelo.

> 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.

> Futhi nansi ukulahlwa, ukuthi ukukhanya kufikile ezweni, kodwa abantu bathanda ubumnyama kunokukhanya, ngoba izenzo zabo zazimbi. Ngokuba wonke owenza okubi uyakuzonda ukukhanya, futhi akayi ekukhanyeni, funa izenzo zakhe zisolwe. 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.

Umlando wokuhlubuka kwe-Adventism ulandelwe eZwini likaNkulunkulu eliyisiprofetho. Lokhu kuyisimo esingokwesiprofetho. Ubufakazi bokuqala balokhu ngu-Israyeli wasendulo. U-Israyeli wasendulo ungumlando wokuhlubuka okuqhubekayo nokwandayo, nokho iBhayibheli noMoya Wokuprofetha kufundisa ukuthi u-Israyeli wasendulo ufanekisela u-Israyeli wanamuhla. Nakuba lokhu kudabukisa, akukaze kube semqoka kangaka ukuqonda leli qiniso njengakulesi sikhathi samanje. Okusavulwa ngokwembulwa kweSambulo sikaJesu Kristu yiqiniso lokuthi umlando we-Adventism njengophondo lwamaProthestani uhambisana nomlando wophondo lwamaRepublican. Zombili lezi zimpondo zinikeza ubufakazi besibili komunye nomunye, futhi ukwenqaba ukubona kahle omunye wofakazi, ngesikhathi esifanayo kuvimbela ukuba omunye ufakazi aqashelwe.

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.

Imigqa ka-Aroni, kaJerobowamu neka-1863 ikhomba ukuqala kuka-Israyeli womoya wesimanje, futhi ngokwenza kanjalo iphinde ikhombise nokuqala kophondo lweRiphabhulikhi. Umlayezo wengelosi yesithathu uyisexwayiso ngokumelene nokwamukela uphawu lwesilo. Yi-United States eqala ngokuphasisa umthetho weSonto, bese iphoqa umhlaba wonke ukuba wenze okufanayo.

> “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.

> “Izizwe zakwamanye amazwe ziyolandela isibonelo se-United States. Nakuba iyiyo ehamba phambili, nokho leso simo esibucayi esifanayo siyofikela abantu bakithi kuzo zonke izingxenye zomhlaba.” 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.

Amaqiniso esiprofetho ahlobene nenhlekelele yomthetho weSonto awakwazi ukuhlukaniswa nomsebenzi wase-United States. Isilo somhlaba sesAmbulo seshumi nantathu singumbuso wesithupha wesiprofetho seBhayibheli, obusa iminyaka engamashumi ayisikhombisa yesiprofetho ngokuka-Isaya amashumi amabili nantathu. Yiso leso silo somhlaba esinezimpondo ezimbili. Amaqiniso ahlobene nobudlelwane balezo zimpondo ezimbili manje ayavulwa uphawu, kodwa kuphela kulabo abakhetha ukuqonda ukuthi uJesu ufeza ukuvulwa kophawu kweSambulo sikaJesu Kristu ngokusebenzisa ukuqala kwento ukubonisa ukuphela kwento.

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 yaqala njengombuso wesithupha wesiprofetho seBhayibheli ngo-1798, futhi eminyakeni engamashumi ayisithupha nanhlanu eyalandela, izimpondo ezimbili ezaziyohamba ndawonye kuwo wonke umlando zabekwa esimweni esasingabonakala, kodwa kuphela yilabo abazimisele ukubona. Iminyaka engamashumi ayisithupha nanhlanu ebekwe ku-Isaya isahluko sesikhombisa, yaqala ngo-742 BC futhi yaphela ngo-677 BC. Kusukela ngo-1798 kuze kube ngu-1863 leyo minyaka yaphindwa. Leyo minyaka engamashumi ayisithupha nanhlanu iveza inqubo yenhlekelele kuzo zombili izimpondo.

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.

Ngonyaka ka-1863, inkathi yokuqala yeziprofetho “yezinsuku zenkosi eyodwa” ka-Isaya amashumi amabili nantathu yayisiphelile, futhi ngokwenjenjalo yamisa izimpawu zendlela zesiprofetho zenkathi yokugcina “yezinsuku zenkosi eyodwa.” Ukuphela kwamashumi ayisikhombisa angokomfanekiso ka-Isaya amashumi amabili nantathu kufanekiswa yiminyaka yokuqala engamashumi ayisithupha nanhlanu. U-1863 kuze kube yisikhathi sokuphela ngo-1989, kuyinkathi yebandla lama-Adventist laseLawodikeya, elaqala enhlanganweni yamaMillerite futhi liphele enhlanganweni yabayizinkulungwane eziyikhulu namashumi amane nane. Ukuze siqonde inkathi ekugcineni, kufanele siqonde inkathi ekuqaleni. Ubu-Adventist abunakukwenza lokhu, ngokuba ukuqala kwabo kuphawulwa ngokwenqaba kwabo isifungo sikaMose, esikhomba yona kanye leyo minyaka engamashumi ayisithupha nanhlanu emele ukuqala nokuphela kobu-Adventist kanye ne-United States.

For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.

Ngenxa yalesi sizathu, futhi lesi yisizathu esibaluleke kakhulu, lesi sihloko sizamile ukumisa iqiniso elilodwa lesiprofetho manje elivulwa yiNgonyama yesizwe sakwaJuda. Iqiniso yilokhu: uma ungazimisele ukuvuma ukuthi ibandla lamaSeventh-day Adventist belilokhu njalo lisesimweni saseLawodikeya, khona-ke ngokomqondo awukwazi ukuhlukanisa ngokufanele umlando wobu-Adventist, futhi ngaphandle kokuhlukanisa ngokufanele umlando wobu-Adventist awunakho amandla okuhlonza ngokufanele uphondo lweRiphabhulikhanizimu.

> 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.

> Ngokuba emva kokuba sebephunyukile ekungcoleni kwezwe ngokumazi iNkosi noMsindisi uJesu Kristu, baphinde babhajwe kukho, bese benqotshwa, isiphetho sabo sokugcina sibi kakhulu kunesiqalo. Ngokuba kwakungaba ngcono kubo ukungayazi indlela yokulunga, kunokuthi, sebeyazi, bayifulathele imiyalo engcwele ababeyinikiwe. Kodwa sehlele kubo ngokwesaga esiyiqiniso ukuthi, Inja ibuyele ekuhlanzeni kwayo futhi; nengulube ebigeziwe ibuyele ekuginqikeni odakeni. 2 Petru 2:20–22.

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