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# Elijah - Number Eleven

Eliya – Umubare Cumi na Umwe

The First Mistake

Ikosa rya Mbere

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.

Ubugome bwa cya kimasa cya zahabu cya Aroni mu ntangiriro za Isirayeli ya kera, mu buryo bw’ubuhanuzi buhuje n’ubugome bwa Yerobowamu mu ntangiriro z’imiryango cumi z’ubwami bw’amajyaruguru bwa Efurayimu. Aya mateka yera agereranya ubugome bwa Adiventisime mu 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.

Birumvikana ko hari n’izindi ngingo z’ubuhamya zerekeza ku wa 1863, ariko Aroni n’umwami Yerobowamu batanga ubuhamya bwubatswe hejuru y’amateka ya 1863, kandi ayo mateka yose agaragaza urugendo rw’abo ibihumbi ijana na mirongo ine na bine, ari rwo hembe ry’Abaporotesitanti, atari mu minsi ya nyuma y’ubwami bwa gatandatu bw’ubuhanuzi bwo muri Bibiliya gusa, ahubwo kugeza no ku iherezo ry’igihe cy’igeragezwa. Ayo mateka kandi avugana ku mateka ahwanye na yo y’ihembe ry’Abarepubulikani mu bwami bwa gatandatu.

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.

Muri rusange, ni ukuri gukomeye cyane kwemera ku bizera, ko itorero ry’Abadiventisti b’Umunsi wa Karindwi ari ryo bwoko bwasigaye bw’Imana ku iherezo ry’isi. Uko kwizera ni ko kwibeshya kwacu kwa mbere. Nta gihamya yo muri Bibiliya igaragaza ko itorero ry’i Lawodikiya rihagarariye abantu bazamurwa nk’ikimenyetso mu gihe cy’amage yo ku cyumweru. Kwibeshya kwacu kwa mbere ni ukwemera igitekerezo cy’ibinyoma ko ari ko bimeze. Ikimenyetso cyo ku iherezo ry’isi kigizwe n’abirukanywe n’abagize isinagogi ya Satani.

> 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.

> Kandi azashyiraho ibendera ry’amahanga, akoranye abirukanywe bo muri Isirayeli, kandi azateranyiriza hamwe abatatanijwe bo muri Yuda, abakureye ku mpera enye z’isi. Yesaya 11:12.

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

Ni Abadiventisiti b’i Lawodikiya birukana abahagurukirwa kuba ibendera.

> 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.

> Nimwumve ijambo ry’Uwiteka, mwa bantu mwebwe muhinda imishyitsi mutinya ijambo rye; bene wanyu babanze, bakabirukana babahora izina ryanjye, baravuga bati: “Uwiteka ahabwe icyubahiro.” Ariko azabonekera umunezero wanyu, na bo bazakorwa n’isoni. 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.

Abafite ikimenyetso cy’ikirangantego birukanwa bazira “izina” rya Kristo. Izina ritera urwango ni Alufa na Omega, kuko ihame rya Alufa na Omega ari ryo rigaragaza neza uwo Itorero ry’Abadivantisiti b’Umunsi wa Karindwi rihagarariye mu buhanuzi bwa Bibiliya. Umugani w’abakobwa cumi b’isugi ugereranya Ubudivantisiti.

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

> “Umugani w’abakobwa cumi bo muri Matayo 25 na wo ugaragaza ibyabaye ku bwoko bw’Abadiventisiti.” Intambara Ikomeye, 393.

The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.

Umugani wasohoye mu ntangiriro y’Uwadivantisiti, kandi wongera gusohozwa ku iherezo mu buryo buhuye n’inyuguti ku yindi.

> “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.

> “Akenshi ngenerwa ku mugani w’abakobwa cumi b’isugi, batanu muri bo bari abanyabwenge, abandi batanu ari abapfapfa. Uyu mugani warasohoye kandi uzakomeza gusohora uko wakabaye kose, kuko ukoreshwa by’umwihariko kuri iki gihe, kandi nk’ubutumwa bw’umumarayika wa gatatu, warasohoye kandi uzakomeza kuba ukuri kw’iki gihe kugeza ku iherezo ry’igihe.” Review and Herald, 19 Kanama 1890.

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

Inkumi z’abapfapfa zikangutse zikabona ko zidafite amavuta ni Abalawodikiya.

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

> “Imimerere y’Itorero igereranywa n’abakobwa b’abapfapfa na yo ivugwa kandi ko ari imimerere y’i Lawodikiya.” Review and Herald, 19 Kanama 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.

Urugamba rw’inkumi z’abanyabwenge, zigereranywa kandi n’Itorero ry’i Filadelifiya, ni urw’Itorero ryiyita Abayuda, nyamara atari bo.

> 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.

> Dore, abo bavuga ko ari Abayuda, nyamara atari bo, ahubwo bakabeshya, bo mu isinagogi ya Satani, nzabatuma baza kuramya imbere y’ibirenge byawe, kandi bamenye ko nagukunze. Ibyahishuwe 3:9.

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

Mushikiwabo White avuga kuri uyu murongo mu gitabo cya mbere cyane cyasohotse nyuma y’ugucika intege gukomeye.

> “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.

> “Utekereza ko abaramya imbere y’ibirenge by’abera, (Ibyahishuwe 3:9), amaherezo bazakizwa. Aha ngomba kutemeranya nawe; kuko Imana yanyeretse ko iri tsinda ryari Abadiventisiti biyitaga ko ari bo, ariko bakagwa bakava ku kwizera, kandi ‘bakongera kwibambira Umwana w’Imana ku bwabo ubwa kabiri, bakamukoza isoni ku mugaragaro.’ Kandi mu ‘isaha y’igishuko,’ itaraza, izahishura imico nyakuri ya buri wese, bazamenya ko bazimiye iteka ryose; maze batsindagirijwe n’agahinda k’umutima, bazunama imbere y’ibirenge by’abera.” 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.

Mu gice cya gatanu cy’Igitabo cya Yesaya havugwamo bwa mbere indirimbo y’umuzabibu, Kristo yaje gukoresha nyuma.

> 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.

> Ubu noneho ndaririmbira umukunzi wanjye indirimbo y’umukunzi wanjye yerekeye uruzabibu rwe. Umukunzi wanjye yari afite uruzabibu ku musozi urumbuka cyane: aruruzitira, arukuramo amabuye yarwo, arutereshamo umuzabibu w’indobanure, yubakamo umunara hagati yarwo, anacukuramo urwengero rw’inzoga z’umuzabibu; ategereza ko rwera inzabibu nziza, ariko rwera inzabibu z’ishyamba. None rero, yemwe baturage b’i Yerusalemu namwe bagabo b’u Buyuda, ndabinginze, nimuncire urubanza hagati yanjye n’uruzabibu rwanjye. Ni iki kindi cyari gishobora gukorerwa uruzabibu rwanjye ntarakikoreye? Kuki, ubwo nari ntegereje ko rwera inzabibu nziza, rwera inzabibu z’ishyamba? 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.

Umugani, haba mu Isezerano rya Kera cyangwa mu Rishya, ugaragaza ko itorero ry’Imana ryanzwe n’Imana kubera kwanga kwera imbuto ryahagurukirijwe kwera. Muri Yesaya gatanu, ku iherezo ry’uwo mugani, igihano cy’uruzabibu gisobanurwa, ari na ko hanasezeranywa kuzamurira amahanga ibendera. Biragaragara neza ko uruzabibu atari rwo rw’ibendera.

> 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.

> Ni cyo gituma uburakari bw’Uwiteka bwakongejwe ku bwoko bwe, arambura ukuboko kwe abarwanya, arabakubita; maze imisozi irahinda, n’imirambo yabo itatanyagurirwa hagati mu mihanda. Nyamara n’ibi byose ntibyatumye uburakari bwe buhindukira, ahubwo ukuboko kwe kuracyarambuye. Kandi azamurira amahanga ibendera ari kure, ayasakurize ari ku mpera y’isi; kandi dore, azaza yihuta cyane. Yesaya 5:25, 26.

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

Igihe nyuma yaho Yesu yaririmbye iyo ndirimbo nk’umugani, umwanzuro we wari ufite uburemere nk’ubwo nyine.

> 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.

> Nimwumve undi mugani: Hari umuntu umwe w’umutunzi, atera uruzabibu, aruzitirira urugo impande zose, arucukuramo urwengero rw’inzabibu, yubakamo umunara, arukodesha abahinzi, maze ajya mu gihugu cya kure. Igihe cyo kweza imbuto cyegereye, yohereza abagaragu be ku bahinzi kugira ngo bamwakire imbuto zarwo. Ariko abahinzi bafata abagaragu be, umwe baramukubita, undi baramwica, undi bamutera amabuye. Yongera kohereza abandi bagaragu, benshi kuruta aba mbere; na bo babagenza batyo. Hanyuma ya byose abatumaho umwana we, ati, Umwana wanjye bazamwubaha. Ariko abahinzi babonye uwo mwana, barabwirana bati, Nguyu umuragwa; nimuze tumwice, twigarurire umunani we. Nuko baramufata, bamujugunya hanze y’uruzabibu, baramwica. Nuko nyir’uruzabibu naza, abo bahinzi azabagira ate? Baramusubiza bati, Abo bagome azabarimbura urw’agashinyaguro, maze uruzabibu arukodeshe abandi bahinzi, bazajya bamuhereza imbuto mu bihe byazo. Yesu arababwira ati, Ntimwigeze musoma mu Byanditswe ngo, Ibuye abubatsi banze ni ryo ryahindutse irikomeza imfuruka: ibi byakozwe n’Umwami, kandi biratangaje mu maso yacu? Ni cyo gituma mbabwira yuko ubwami bw’Imana muzabwanyagwa, bugahabwa ishyanga ryera imbuto zabwo. Kandi umuntu wese uzakugwa kuri iri buye azavunagurika; ariko uwo rizagwaho wese, rizamuhindura ifu. Maze abatambyi bakuru n’Abafarisayo bumvise imigani ye, bamenya yuko yavugaga ibyabo. Matayo 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.

Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya si ryo bendera izamurwa. Uruzabibu rwo mu minsi y’imperuka rwashushanyijwe na Isirayeli ya kera ni Itorero ry’Abadivantisiti b’Umunsi wa Karindwi ry’i Lawodikiya, ariko hazabaho ishyanga ryera imbuto zituma ryujuje ibisabwa byo kuba umuganura, ari byo abo ibihumbi ijana na mirongo ine na bine ari byo.

> These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.

> Aba ni bo batandujwe n’abagore; kuko ari abasugi. Aba ni bo bakurikira Umwana w’Intama aho ajya hose. Aba bacunguwe mu bantu, baba umuganura ku Mana no ku Mwana w’Intama. Ibyahishuwe 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.

Nk’icyapa, bazakoreshwa n’Umurima nyirawo mu kwinjiza umusaruro wa nyuma. Itorero ry’Abadiventisti b’Umunsi wa Karindwi ry’i Laodikiya ni ryo ruzabibu rwanze ibuye ry’ifatizo ry’ibihe birindwi bya Mose. Kuva icyo gihe gukomeza kwaryo kwabaye ukumanuka buhoro buhoro kujya mu mwijima urushaho kuba mwinshi. Iyo ngabo izaba “umuzi wa Yesayi.” Umuzi wa Yesayi, cyangwa Dawidi, ugereranya ukuri kwa nyuma na nyuma Yesu yahaye Abayuda bahiganwaga b’igihe cye. Ni ikimenyetso cy’ihame rya Alufa na Omega, iryo abahinzi b’imizabibu batizerwa bo muri Isirayeli ya kera n’iya none banga gusobanukirwa.

> 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.

> Kandi kuri uwo munsi hazabaho umuzi wa Yesayi, uzahagarara nk’ibendera ry’amahanga; Abanyamahanga bazamushakaho; kandi uburuhukiro bwe buzaba ubw’icyubahiro. 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.

Mushiki wacu White na James White bagaragaza neza ko mu 1856 uyu mutwe wari warabaye Lawodikiya; none se ni ryari yigeze avuga ko wemeye ubutumwa bugenewe Abanyalawodikiya? Nta na rimwe yigeze abivuga. Ikosa ryacu rya mbere ni ukwemera ikirego cy’uko Itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryabaye itorero rinesha mu rugendo rwaryo rwose rw’amateka. Ahubwo ni ibinyuranye rwose. Nitwemera iyo ngingo ya mbere yibeshye, amaso yacu aba ahumye ku kuri kwo mu buhanuzi kwigisha ibindi. Urugero, Mushiki wacu White akomeza kugaragaza incuro nyinshi ko amateka ya Isirayeli ya kera nyakuri agaragaza uburambe n’amateka ya Isirayeli ya none yo mu buryo bw’umwuka. Kenshi iyo yerekeza kuri Isirayeli ya kera nk’urugero rwa Isirayeli ya none, icyarimwe anasubiramo amagambo azwi cyane y’intumwa Pawulo agaragaza uko kuri nyako.

> 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.

> Kandi ibyo byose byababayeho ngo bibe ingero; kandi byanditswe kugira ngo bitubere umuburo, twe abagezweho n’imperuka z’ibihe. 1 Abakorinto 10:11.

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

Intumwa Pawulo, mu murongo wa cumi n’umwe, arimo akusanya mu ncamake imirongo icumi ibanziriza uwo.

> 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.

> Byongeyeho, bene Data, sinshaka ko muba abatamenya yuko ba sogokuruza bacu bose bari munsi y’igicu, kandi bose bambutse inyanja; kandi bose babatirizwa kuri Mose mu gicu no mu nyanja; kandi bose bariye ibyokurya bimwe by’Umwuka; kandi bose banyoye ibyokunyobwa bimwe by’Umwuka: kuko banyweraga ku Rutare rw’Umwuka rwabagendaniraga; kandi urwo Rutare rwari Kristo. Nyamara Imana ntiyishimiye benshi muri bo: kuko barimburiwe mu butayu. Nuko ibyo byabaye ibyitegererezo kuri twe, kugira ngo tutifuza ibintu bibi, nk’uko na bo babyifuje. Kandi ntimukabe abasenga ibigirwamana, nk’uko bamwe muri bo babaye; nk’uko byanditswe ngo, Abantu bicaye hasi kurya no kunywa, maze bahaguruka gukina. Kandi ntitugasambane, nk’uko bamwe muri bo basambanye, maze ku munsi umwe hapfa ibihumbi makumyabiri na bitatu. Kandi ntitukagerageze Kristo, nk’uko bamwe muri bo na bo bamugerageje, maze barimburwa n’inzoka. Kandi ntimukitotombe, nk’uko bamwe muri bo na bo bitotombeye, maze barimburwa n’umurimbuzi. 1 Abakorinto 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.

Pawulo na Mushiki wa White ntibakoresha Isirayeli ya kera nk’urugero rw’ubwoko bwatsinze kandi bukiranuka. Ahubwo ni ibinyuranye rwose. Pawulo asoza muri make ayo masomo icumi ya mbere, mu murongo wa cumi n’umwe, hanyuma mu murongo ukurikira akavuga isomo amateka ya Isirayeli ya kera akwiriye kugeza ku bazabona.

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

> Nuko rero uwibwira ko ahagaze yirinde atagwa. 1 Abakorinto 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.

Isirayeli ya kera itanga urugero rw’ubwoko bwahamagariwe n’Imana, buyoborwa n’Imana, bwasohoje ubuhanuzi bw’Imana, nyamara bukayigomera intambwe ku yindi, maze amaherezo bukabamba Umuremyi w’ijuru n’isi! Abadivantisiti nta kibazo bagira cyo kwemera ibyo kuri Isirayeli ya kera, ariko ni gake bemera ko umuburo wari ugambiriwe ubacengera ugasenya ubuhumyi bwabo bwa Lawodikiya. Bashobora kuvuga imirongo Sister White agaragazamo itorero nk’imboni y’ijisho ry’Imana, kandi ni ko biri, ariko urukundo Imana ikunda ubwoko bwayo ntirupfuka umwenda ku mimerere yabwo nyakuri. Abo ikunda irabacyaha kandi ikabakosora. N’ubwo itorero ry’Imana ari imboni y’ijisho ry’Imana, Yesu ubwe yasobanuye mu buryo bweruye cyane isano afitanye n’iyo mboni, imboni ye.

> 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.

> Yerusalemu, Yerusalemu, wica abahanuzi, ugatera amabuye abatumwe kuri wowe! Ni kangahe nashatse guteranyiriza hamwe abana bawe, nk’uko inkoko ibundikira imishwi yayo munsi y’amababa yayo, ariko ntimwashaka! Dore inzu yanyu musigiwe ari umusaka; kandi ni ukuri ndababwira nti, ntimuzongera kumbona kugeza igihe muzavuga muti: Hahirwa uzaza mu izina ry’Umwami. 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.

Ibibazo bikwiriye kubazwa ni ibi: “Mbese Yesu koko yerekana iherezo ahereye ku ntangiriro? Mbese Isirayeli ya kera koko ishushanya Isirayeli y’iki gihe?” Ikibazo cyaranze Isirayeli ya kera mu mateka yabo yose ni uko bizeraga ko umurage wabo ugaragaza ko ari ubwoko bw’Imana, bityo ko badashobora kuba ikindi kintu icyo ari cyo cyose, keretse kuba ubwoko bw’Imana. Ni cyo cyatumye mu minsi ya Yeremiya biyemerera bavuga ko ari urusengero rw’Uwiteka.

> 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.

> Ijambo ryaje kuri Yeremiya riturutse ku Uwiteka, riti: Hagarara ku irembo ry’inzu y’Uwiteka, uhavugirize iri jambo, uvuge uti: Nimwumve ijambo ry’Uwiteka, mwa Bayuda mwese mwinjira muri aya marembo kugira ngo musenge Uwiteka. Uku ni ko Uwiteka Nyiringabo, Imana ya Isirayeli, avuga ati: Nimukosore inzira zanyu n’ibyo mukora, nanjye nzabatuza aha hantu. Ntimukiringire amagambo y’ibinyoma muvuga muti: Urusengero rw’Uwiteka, urusengero rw’Uwiteka, urusengero rw’Uwiteka, ni uru. Yeremiya 7:1–4.

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

Uku gushukwa nyakuri ni ko na Yohana Umubatiza yashimangiye.

> 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.

> Babatiwe na we muri Yorodani, batura ibyaha byabo. Ariko abonye benshi bo mu Bafarisayo n’Abasadukayo baza ku mubatizo we, arababwira ati: Mwa rubyaro rw’inzoka mwe, ni nde wababuriye ngo muhunge uburakari buzaza? Nuko nimwere imbuto zikwiriye kwihana; kandi ntimwibwire mu mitima yanyu ngo: Dufite Aburahamu ko ari we data; kuko ndababwira yuko Imana ishobora no muri aya mabuye kubyurira Aburahamu abana. Kandi n’ubu ishoka ishyizwe ku mizi y’ibiti; ni cyo gituma igiti cyose kitera imbuto nziza gicibwa, kikajugunywa mu muriro. Matayo 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.

Uko kutumva kuyobye nyine kuboneka muri Adventisime gushushanywa n’imvugo ngo “Urusengero rw’Uwiteka ni twe,” kandi ko turi “urubyaro” rwa Aburahamu mu by’umwuka, ni byo bigaragaza mbere na mbere ubuhumyi bwa Lawodikiya.

> “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.

> Imana yohereza intumwa kugira ngo zibwire ubwoko bwayo icyo zigomba kuba cyo n’icyo zigomba gukora kugira ngo zumvire amategeko yayo yo gukiranuka, ayo iyo umuntu ayakurikije, na we azabeshwaho na yo. Bagomba gukunda Imana bihebuje, batagira izindi mana bazishyira imbere yayo; kandi bagomba gukunda mugenzi wabo nk’uko bikunda ubwabo, bamugirira nk’uko bifuza ko na we yabagirira.

> “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.

> “Nta n’akarango na kamwe ko mu mategeko yera y’Imana kagomba gufatwa nk’ak’idafite agaciro cyangwa kagasuzugurwa. Abica ‘Uku ni ko Uwiteka avuga,’ baba bari munsi y’ibendera ry’umutware w’umwijima, bagomera Umuremyi wabo n’Umucunguzi wabo. Biyitirira amasezerano yaherewe abumvira, bavuga bati, Urusengero rw’Uwiteka, urusengero rw’Uwiteka ni twe, nyamara bagasuzuguza Imana kuyigaragaza nabi imico yayo, bakora ibyo yababujije gukora rwose. Bashyiraho urugero Imana itatanze. Icyitegererezo cyabo kiyobya abantu, kandi ubuhari bwabo bwonona. Si amatabaza mu isi, kuko badakurikiza amahame yo gukiranuka.

> “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 ntibashobora kugaragariza Imana ubuhemu buruta ubwo kwirengagiza umucyo iboherereza. Abakora ibyo bayobya abatajijutse, kuko bashyiraho ibimenyetso biyobya. Bahora bagoreka amahame atunganye....”

> “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.

> “Mu magambo y’Ibyanditswe Byera tubwirwa mu buryo bugaragara impamvu ubutayu bwageze ku ishyanga ry’Abayuda. Bari bafite umucyo mwinshi, imigisha myinshi, n’uburumbuke butangaje. Ariko bagaragaye ko batabereye indahemuka icyo bari barabikijwe. Ntibitabye mu budahemuka uruzabibu rw’Umwami, kandi ntibamuhaye imbuto zarwo. Bitwaye nk’aho nta Mana iriho, bityo ibyago bibageraho.” Manuscript Releases, volume 14, 343–345.

Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.

Isirayeli yizeraga ko kubera ko mu ntangiriro y’amateka yayo yari yaratoranyijwe n’Imana, yari kuzakomeza kuba ubwoko bwayo bwatoranyijwe iteka ryose. Ikirushijeho kuba kibi, yizeraga kandi ko kubera ko yari ubwoko bwayo bwatoranyijwe, Imana yari kuyubaha, nubwo yo yanze kuyubaha. Mu buryo bw’ubuhanuzi, yari ubwoko bwayo bwatoranyijwe kugeza igihe yahaniwe gatanya, ariko ntiyigeze iba ubwoko Imana yari yarifuje ko iba bwo. Gukiranuka k’ubwoko bwatoranyijwe ntikugenwa n’icyo bwo bushobora kwibwira ko ari cyo. Isirayeli ya kera ni urugero nyamukuru rw’itorero ry’Abadivantisiti b’Umunsi wa Karindwi; ariko iyo hame ry’ibinyoma ryemerwa rivuga ko ari bo bahagarariye abantu ibihumbi ijana na mirongo ine na bine ku iherezo ry’isi, ubwo ubuhumyi bwa Lawodikiya buba bugaragaye, nk’uko byari bimeze kuri Isirayeli ya kera. Ubudivantisiti bwemera kandi bukigisha ko ari bo bwoko bw’Imana bwasigaye ku iherezo ry’isi, nubwo hari ibihamya bisobanutse bigaragaza ibinyuranye n’ibyo.

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.

Uko turushaho kwegera iherezo ry’igihe cy’imbabazi, ni ko ubutumwa bugenewe abantu b’i Lawodikiya bugomba kurushaho gukomera no kuba butaziguye. Niba iyo ngingo y’ibanze y’ikinyoma idashyizwe ku ruhande kugira ngo ukuri gufate umwanya wako, noneho ingero za Aroni, Yerobowamu na 1863 ziba zihishwe munsi y’umwitero w’umuco n’imigenzo. Igihe cy’imbabazi kiregereje cyane iherezo ku buryo bitakiri ngombwa gukomeza kwihisha munsi y’uwo mwitero.

> 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.

> Kandi uku ni ko gucirwaho iteka, yuko umucyo waje mu isi, maze abantu bakunda umwijima kuruta umucyo, kuko imirimo yabo yari mibi. Kuko umuntu wese ukora ibibi yanga umucyo, kandi ntaza ku mucyo, kugira ngo imirimo ye itagaragazwa ko ari mibi. Yohana 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.

Amateka y’ubuhakanyi bwa Adventisme yakurikiranwe mu Ijambo ry’Imana ry’ubuhanuzi. Ibyo ni ukuri kwo mu buhanuzi. Igihamya cya mbere cyabyo ni Isirayeli ya kera. Isirayeli ya kera ni amateka y’ubuhakanyi bukomeje kandi bugenda bwiyongera, nyamara Bibiliya n’Umwuka w’Ubuhanuzi byigisha ko Isirayeli ya kera ishushanya Isirayeli y’iki gihe. Nubwo ibi bibabaje, nta kindi gihe byigeze birushaho kuba iby’ingenzi gusobanukirwa uku kuri nk’iki gihe turimo. Ibirimo guhindurwa ibidodomvye binyuze mu Ibyahishuwe bya Yesu Kristo ni uko amateka ya Adventisme nk’ihembe ry’Abaporotesitanti agenda abangikanye n’amateka y’ihembe ry’Abaripubulikani. Ayo mahembe yombi atanga igihamya cya kabiri kuri buri rimwe, kandi kwanga kubona neza umwe muri abo bagabo b’ibihamya, icyarimwe bituma n’undi mutangabuhamya atamenyekana.

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.

Imirongo ya Aroni, Yerobowamu na 1863 igaragaza intangiriro ya Isirayeli ya mwuka ya none, kandi muri uko kubigenza ikanagaragaza intangiriro y’ihembe rya Repubulikani. Ubutumwa bwa marayika wa gatatu ni umuburo wo kwirinda kwakira ikimenyetso cy’inyamaswa. Ni Leta Zunze Ubumwe z’Amerika zibanza gushyiraho itegeko ryo kwitondera ku Cyumweru, hanyuma zikahatira isi yose kubigenza ityo.

> “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.

> “Amahanga y’amahanga azakurikiza urugero rwa Leta Zunze Ubumwe za Amerika. Nubwo ari yo ibanza kuyobora muri ibi, ariko icyo kibazo gikomeye kizagera ku bwoko bwacu mu bice byose by’isi.” 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.

Ukuri kw’ubuhanuzi bufitanye isano n’ikibazo cy’itegeko ryo ku Cyumweru ntibushobora gutandukanywa n’umurimo wa Leta Zunze Ubumwe z’Amerika. Inyamaswa yo mu isi ivugwa mu Byahishuwe 13 ni ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya, butegeka imyaka mirongo irindwi y’ubuhanuzi dukurikije Yesaya 23. Ni yo nyamaswa yo mu isi ifite amahembe abiri. Ukuri gufitanye isano n’imibanire y’ayo mahembe yombi ubu kurimo gukurwaho ikimenyetso, ariko gusa ku bahitamo gusobanukirwa ko Yesu asohoza gukuraho ikimenyetso cy’Ibyahishuwe bya Yesu Kristo akoresheje intangiriro y’ikintu kugira ngo yerekane iherezo ry’ikintu.

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.

Leta Zunze Ubumwe z’Amerika zatangiye nk’ubwami bwa gatandatu bw’ubuhanuzi bwa Bibiliya mu 1798, kandi mu myaka mirongo itandatu n’itanu yakurikiyeho, amahembe abiri yagombaga kunyura mu mateka ari kumwe yashyizwe mu miterere yashoboraga kumenyekana, ariko n’abemera kureba bonyine. Iyo myaka mirongo itandatu n’itanu ivugwa muri Yesaya igice cya karindwi, yatangiye mu 742 Mbere ya Kristo irangira mu 677 Mbere ya Kristo. Kuva mu 1798 kugeza mu 1863 iyo myaka yarasubiwemo. Iyo myaka mirongo itandatu n’itanu igaragaza inzira y’amage muri ayo mahembe yombi.

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.

Mu mwaka wa 1863, igihe cy’itangiriro cy’iminsi y’ubuhanuzi “y’umwami umwe” cyo muri Yesaya makumyabiri na gatatu cyari kirangiye, kandi muri uko kurangira hashyirwaho ibimenyetso by’ubuhanuzi by’igihe cy’imperuka cy’“iminsi y’umwami umwe.” Iherezo rya mirongo irindwi y’ikigereranyo cyo muri Yesaya makumyabiri na gatatu rigaragazwa n’imyaka mirongo itandatu n’itanu ya mbere. Kuva mu 1863 kugeza ku gihe cy’imperuka mu 1989, ni cyo gihe cy’itorero ry’Abadiventisiti b’i Lawodikiya, ryatangiriye ku muhari w’Abamileriti kandi rikarangirira ku muhari w’ibihumbi ijana na mirongo ine na bine. Kugira ngo dusobanukirwe igihe cyo ku iherezo, tugomba gusobanukirwa igihe cyo mu itangiriro. Ubadiventisiti ntibushobora kubikora, kuko intangiriro yabwo yaranzwe no kwanga indahiro ya Mose, ari yo igaragaza ya myaka mirongo itandatu n’itanu nyir’izina ihagarariye intangiriro n’iherezo by’Ubadiventisiti n’Amerika.

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.

Kubera iyo mpamvu, kandi iyi ni impamvu ifite uburemere bukomeye, iyi ngingo yagerageje kugaragaza ukuri kumwe k’ubuhanuzi ubu kurimo guhamburwa n’Intare yo mu muryango wa Yuda. Uko kuri ni uku: niba udashaka kwemera ko itorero ry’Abadiventisiti b’Umunsi wa Karindwi ryahoraga iteka riri mu mimerere ya Lawodikiya, ubwo mu buryo bwumvikana ntushobora kugabanya neza amateka y’Abadiventisimu; kandi utagabanije neza amateka y’Abadiventisimu, ntushobora na rimwe kumenya neza ihembe rya Repubulikanisimu.

> 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.

> Kuko niba, bamaze guhunga ibyanduye by’isi babiheshejwe no kumenya Umwami n’Umukiza Yesu Kristo, bongera kwizinga muri byo kandi bikabanesha, imperuka yabo iba mbi kurusha uko byari bimeze mbere. Kuko byari kubabera byiza kurushaho iyo batamenya inzira yo gukiranuka, aho kuyimenya hanyuma bagatera umugongo itegeko ryera bari barashyikirijwe. Ariko byababayeho nk’uko umugani w’ukuri uvuga uti: Imbwa yasubiye ku birutsi byayo; n’ingurube yari yogejwe isubira kwigaragura mu byondo. 2 Petero 2:20–22.

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